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THE LIBRARY 

BRIGHAM YOUNG UNIVERSITY 

&QVQ, UT4A 



y 



Digitized by the Internet Archive 
in 2011 with funding from 
Brigham Young University 



http://www.archive.org/details/pistissophiaOOmead 



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PISTIS SOPHIA 

A GNOSTIC GOSPEL (WITH EXTKACTS FEOM 
THE BOOKS OF THE SAVIOUR APPENDED) 
OEIGINALLY TKANSLATED FROM GREEK INTO 
COPTIC AND NOW FOR THE FIRST TIME 
ENGLISHED FROM SCHWARTZE'S LATIN VER- 
SION OF THE ONLY KNOWN COPTIC MS. AND 
CHECKED BY AMELINEAU'S FRENCH VERSION 
WITH AN INTRODUCTION BY G. R. S. MEAD 

B.A. M.R.A.S. 



London 

The Theosophical Publishing Society 

2,6 Charing Cross, S.W. 

New Yoek: The Theosophical Publishing Society, 65 Fifth 

Avenue 

Benares: The Theosophical Publishing Society 
Madras: "The Theosophist" Office, Adyar 

1896 



ABERDEEN UNIVERSITY PRESS 



THE LIBRARY 

BRIGHAM YOUNG UNIVERSITY 

PROVO. UTAH 



TABLE OF SUMMARIES. 



INTRODUCTION. 

The documents and general literature of Gnosticism 
The method of the best Gnostic doctors . 
Description and criticism of the MS. 
General analysis of contents .... 
The date and authorship of the Greek original 

The Books of the Saviour 

The probable history of the treatise . 

The translator's apologia ..... 

The work that has been previously done . 



PAGE 

xvii 

xxiii 

xxv 

xxix 

xxx 

xxxi 

xxxiii 

xxxv 

xxxvi 




THE FIRST BOOK OF PISTIS SOPHIA. 

Jesus hitherto instructeth his disciples only up to the region 

of the first mystery 
What the first mystery surroundeth 
The regions of the great invisible 
The treasure of light .... 

The light-world 

Jesus and his disciples are seated on the Mount of Olives 
A great light-stream descendeth on Jesus 
It surroundeth him entirely ..... 
Jesus ascendeth into heaven ..... 
The confusion of the powers and the great earthquake 

The dismay of the disciples 

Jesus descendeth again 

The nature of his glory 

Jesus addresseth them 

He draweth his light unto himself .... 

He promiseth to tell them all things 

How the vesture of light was sent unto him 

Of the souls of the disciples and their incarnation . 

Of the incarnation of John the Baptist . 

That John was Elias in a former birth 



8 

9 

10 
11 
12 



IV 



CONTENTS. 



had 



and 



Of his own incarnation through Mary 

More concerning the light-powers in the disciples 

Why they should rejoice that the time of his investiture 

come 

The mystery of the five words on the vesture 

The interpretation thereof 

The three robes of light .... 

The first vesture 

The second vesture ..... 

The third vesture ..... 

The day of " Come unto us " . 

Jesus putteth on his vesture 

He entereth the firmament 

The powers of the firmament are amazed and fall down 

worship him 

He entereth the first sphere 

The powers of the first sphere are amazed and fall down and 

worship him ..... 
He entereth the second sphere 
The powers of the second sphere are amazed and fall 

and worship him .... 

He entereth the aeons .... 

The powers of the seons are amazed and fall down and 

ship him 

Adamas and the tyrants fight against the light 

He taketh from them a third of their power 

He changeth the motion of their spheres 

Mary asketh and receiveth permission to speak 

Mary interpreteth the above from the words of Isaiah 

Jesus commendeth Mary. She further questioneth him on 

the changing of the spheres .... 
Jesus explaineth further the conversion of the spheres 
Philip questioneth Jesus .... 
Why the path of the seons was changed . 
Mary questioneth him again 
The coming of Melchisedec 
Of the fabrication of the souls of men 
The rulers devour their matter so that souls may not be fabri 

cated 

Adamas and the tyrants battle against the light-vesture 
Jesus taketh from them a third of their power and changeth 

their course ........ 

They no more have the power of devouring their matter 
The powers adore the light-vesture .... 



down 



wor 



PAGE 

13 



14 
15 
16 

17 



18 
19 



20 



21 



22 



23 

24 

25 
26 

28 
29 
31 
32 
33 
34 



36 

37 

38 
39 
40 



CONTENTS. V 

PAGE 

The tyrants become as the dead ...... 41 

Jesus entereth the thirteenth aeon and findeth Pistis Sophia 42 

Sophia and her fellow-powers behold the light 

Mary desireth to hear the story of Sophia .... 43 

The rulers hate her for ceasing in their mystery ... 44 
Arrogant uniteth himself with the rulers of the twelve aeons 

and emanateth a lion-faced power to plague Sophia . . 45 
Sophia taketh the lion-faced power of Arrogant for the true 

light 46 

She descendeth to the twelve aeons and thence into chaos 
The emanations of Arrogant squeeze the light-powers out of 

Sophia 47 

The first repentence of Sophia 

Mary interpreteth the first repentance from Psalm lxviii. . 52 

The second repentance of Sophia ...... 55 

Peter complaineth of Mary 57 

Peter interpreteth the second repentance from Psalm lxx. . 58 

Jesus promiseth to perfect the disciples in all things . . 59 

The third repentance of Sophia 60 

Martha asketh and receiveth permission to speak . 

Martha interpreteth the third repentance from Psalm lxix. . 61 

The fourth repentance of Sophia 62 

John asketh and receiveth permission to speak ... 64 

John interpreteth the repentance'from Psalm ci. . . 65 

Jesus commendeth John ........ 66 

The emanations of Arrogant again squeeze the light out of 

Sophia 67 

The fifth repentance of Sophia 

Philip, the scribe, complaineth 69 

Jesus explaineth that the appointed scribes are Philip and 

Thomas and Matthew 70 

Mary interpreteth the words of Jesus concerning the three 

witnesses .......... 

Philip is now given permission to speak 71 

Philip interpreteth the fifth repentance from Psalm xlvii. . 72 

Philip is commended and continueth writing .... 73 

The sixth repentance of Sophia 74 

Andrew interpreteth the sixth repentance from Psalm cxxix. . 75 
Jesus commendeth Andrew. He promiseth that the tyrants 

shall be judged and consumed by the fire of wisdom 

Mary interpreteth the words of Jesus ..... 76 
The repentance of Sophia is not yet accepted. She is mocked 

by the aeons 77 

The seventh repentance of Sophia ...... 78 



is sent to help 



VI CONTENTS. 

Thomas interpreteth the seventh repentance from Psalm 

xxiv. ....... 

Jesus commendeth Thomas 

Jesus leadeth Sophia to a less confined region, but without 

the command of the first mystery 
The emanations of Arrogant cease for a time to constrain 

Sophia . 

The eighth repentance of Sophia .... 

The emanations of Arrogant constrain her again 

She continueth her repentance ..... 

Matthew interpreteth the repentance from Psalm xxx. 

Jesus commendeth Matthew, and promiseth his disciples that 

they shall sit on thrones with him 
Mary interpreteth the words of Jesus 
The ninth repentance of Sophia .... 
James interpreteth the repentance from Psalm xxxiv 
Jesus commendeth James, and promiseth the first place unto 

the disciples ..... 
Mary interpreteth the words of Jesus 
The repentance of Sophia is accepted. Jesus 

her ....... 

The tenth repentance of Sophia 

Peter interpreteth the repentance from Psalm 

Jesus commendeth Peter .... 

The eleventh repentance of Sophia . 

Arrogant aideth his emanations, and they again constrain 

Sophia 

The twelfth repentance of Sophia 

Andrew interpreteth the repentance from Psalm cviii. 

The thirteenth repentance of Sophia 

Martha interpreteth the repentance from Psalm 1. . 

Jesus sendeth forth a light-power to aid Sophia 

Sophia uttereth a song of praise .... 

Salome interpreteth the song of Sophia from the Odes of 

Solomon ......... 

The power sent by Jesus formeth a crown of light on Sophia' 

head 

Sophia uttereth another song of praise .... 
Mary, the mother, asketh and receiveth permission to speak 
Mary, the mother, interpreteth the song of Sophia from the 

nineteenth Ode of Solomon 
Jesus commendeth his mother . 
The statute of the first mystery is fulfilled for taking Sophia 

entirely out of chaos 



cxix. 



PAGE 

80 
82 



83 

84 
85 

87 

88 
89 

93 

95 
96 



98 
99 

102 
103 
105 

108 
109 

110 
112 



113 

114 

115 



CONTENTS. Vll 



PAGE 
116 



The first mystery and Jesus send forth two streams of light 
powers to help Sophia ..... 

Mary interpreteth the mystery ..... 

Mary, the mother, further interpreteth the scripture . . 118 

The story of the phantom spirit .... 

Of the spiritual and material bodies of Jesus .... 119 

The other Mary further interpreteth the same scripture from 

the baptism of Jesus ........ 121 

Mary, the mother, again further interpreteth the same 
scripture from the meeting of herself with Elizabeth, 
mother of John the Baptist 122 

Of the incarnation of Jesus 

THE NOTE OF A SCRIBE. 
A note by a later hand 123 

THE SECOND BOOK OF PISTIS SOPHIA. 

John further explaineth the same scripture .... 125 

Of Sabaoth, Barbelo, Iabraoth and the light-vesture . . 126 

Gabriel and Michael are summoned to help Pistis Sophia . 127 

The light-stream restoreth the light-powers into Sophia . . 128 
The light-stream, having accomplished its purpose, departeth 

from Sophia 129 

Peter interpreteth the narrative from the Odes of Solomon . 130 

The emanations of Arrogant cry aloud to him for help . . 134 
He sendeth forth another more violent power, like unto a 

winged arrow 135 

The creation of the serpent, basilisk and dragon powers . 

The dsemonial power of Adamas dasheth Sophia to the ground 136 

Sophia again crieth to the light 137 

Gabriel and Michael and the light-stream again go to her aid . 

The transfiguration of Sophia 138 

Jesus, the first mystery, looking without, causeth Sophia to 

triumph 139 

James interpreteth the narrative from Psalm xc. . . . 140 

Sophia singeth a song of praise 147 

Thomas interpreteth the song of Sophia from the Odes of 

Solomon 149 

Sophia singeth another song of praise 153 

Matthew interpreteth the song of Sophia from the Odes of 

Solomon 155 

Sophia continueth to sing 160 



Vlll 



CONTENTS. 



PAGE 

Mary is afraid of Peter ........ 160 

Mary interpreteth the song of Sophia from the Psalms . . 161 

Sophia continueth her song 162 

Martha interpreteth from the Psalms ..... 
Sophia continueth her song ....... 

Mary interpreteth from the Psalms 163 

Sophia is led to a region below the thirteenth aeon and given 

a new mystery ......... 164 

She continueth her song 

Andrew interpreteth from the Psalms 165 

The conversation of Sophia and the Light .... 166 

The Light promiseth to seal the regions of Arrogant . . 167 
How Sophia shall know that the time of her final deliverance 

hath come 

What shall come to pass at that time 168 

The time for the final deliverance of Sophia is fulfilled . . 169 
Adamas sendeth forth two emanations of darkness to plague 

Sophia 170 

Sophia again singeth a song to the Light .... 171 

James interpreteth the song from Psalm vii 173 

Sophia addresseth Adamas and his rulers .... 174 

Sophia yet again singeth to the Light 175 

Martha interpreteth the words of Sophia from Psalm vii. . 176 
Jesus bringeth Sophia again to the thirteenth aeon . 

Sophia singeth the praises of the Light to her fellow-invisibles 177 

Philip interpreteth the song from Psalm cvi. .... 180 

Mary questioneth Jesus 182 

Of the four and twenty invisibles ...... 184 

Of the twelve aeons 186 

Of the thirteenth aeon ........ 

Of the midst 187 

Of the right 

Of the treasure 

Of the inheritance 188 

Mary again questioneth Jesus 189 

Of the twelve saviours and their regions in the inheritance . 190 

Of the ascension of them of the treasure into the inheritance . 192 

Of their respective ranks in the kingdom 193 

Of the powers of the light and their emanation and ascension 

Of the powers of the midst and their ascension . . . 194 

But this shall not take place till the end of the aeon . . 195 

Of the ascension of the souls of the perfect .... 196 

Of the rank of the souls of the perfect 197 

Mary interpreteth the narrative from the Scriptures . . 198 



CONTENTS. IX 

PAGE 

Of the last supporter 199 

That the region beyond the supporters is indescribable . . 200 

Mary further questioneth Jesus 201 

Of the second supporter 

Of the third, fourth, and fifth supporters 202 

Mary again questioneth Jesus ....... 

Of them that receive the mystery in the last supporter . . 203 

John questioneth Jesus 204 

Of the first statute 

Of the first space 205 

Of the second space 

Of the third space ......... 

Of the tri-spirituals in the third space, i.e., the first space of 

the ineffable 206 

Of the absolute mystery 

Of the gnosis of the absolute mystery 207 

The gnosis of the mystery of the ineffable continued . . 210 

Of the hierarchies of powers 212 

The disciples lose courage ....... 215 

Jesus explaineth that that mystery is really simpler than all 

mysteries 216 

Of the fission and emanation of the powers of the pleroma . 218 
Of them of the second space of the ineffable .... 

Of them of the first space of the ineffable .... 221 

Jesus promiseth to explain further all in detail . . . 223 
Of the mystery succinctly ........ 

Of the one and only word of the ineffable .... 224 

Of the ascension of the soul of him who shall receive the abso- 
lute mystery 225 

Of the rank of such a soul 226 

Such souls are " christs," and shall be kings in the kingdom 228 
Of the dignity of the thrones in the kingdom .... 229 
Of the gnosis of the word of the ineffable .... 230 
Of the distinction between the absolute gnosis and the mys- 
teries of light 231 

Of the ascension of the souls of them that receive the twelve 

mysteries of the first mystery 233 

Mary questioneth Jesus 235 

Of the three mysteries and five mysteries .... 

Of the first of the three mysteries 236 

Of the second of the three mysteries ..... 

Of its efficacy with regard to the uninitiated .... 237 

Of the third of the three mysteries ...... 238 

Of its efficacy with regard to the uninitiated .... 239 



X CONTENTS. 

PAGE 

Further concerning the three and five mysteries . . . 239 

Of the one and only mystery ....... 240 

Of the mysteries of the second space 241 

Of the mystery of the third space, the first from without 

Of the reign of a thousand years of light ..... 242 

What is a year of the light 

Of them of the first space in the kingdom of the thousand 

years 243 

Of them of the second space 244 

Of them of the third space, the first from without . 

Of the Books of Ieou 245 

Andrew questioneth Jesus 246 

That all men are potentially all powers 247 

As to how men differ from the powers 

" - Of the purifying mysteries 248 

That all who are purified shall be saved 250 

That finally they shall be higher than all powers . 

Jesus pardoneth the ignorance of Andrew .... 251 

EXTRACT FROM THE BOOKS OF THE SAVIOUR. 

Of the members of the ineffable ...... 252 

Jesus the great initiator is all the mysteries .... 

Of the dignity of them who are initiated into the mysteries . 253 



THE SECOND BOOK OF PISTIS SOPHIA (Continued). 



254 



Of the preaching of the disciples ..... 

What men should avoid 

What men should practise 

Unto such the mysteries of light are to be given 
The mysteries are for the remission of sins 

Mary again questioneth Jesus 

Of the soul of the righteous man who is not initiated when it 

passeth from the body ...... 

John questioneth Jesus 

Of the initiated who sinneth and repenteth until seven times 265 
A former saying explained ...... 

Of the reward of the savers of souls 

John continueth his questioning ..... 
That the mysteries shall be given unto a repentant brother 

even up to the three of the second space . 
The limit of the power of the disciples to remit sins 
A former saying explained 



259 
260 
261 



263 



266 



268 



CONTENTS. XI 

PAGE 

Of the absolute mystery of the remission of sins . . . 269 
John continueth his questioning ...... 

The teaching with regard to sinners who receive the mysteries 

further extended 270 

John continueth his questioning 272 

Of hypocrites who receive the mysteries 273 

A former saying explained 274 

Mary again questioneth Jesus 275 

How the souls of them that have passed from the body may 

be helped by those on earth 276 

Mary continueth her questioning 277 

How an initiate can escape from the death of the body with- 
out pain 

Mary continueth her questioning 279 

The mystery of the resurrection of the dead .... 

The disciples became frenzied at the sublimity of the teaching 280 
How the disciples shall preach ...... 

What mysteries they shall give 281 

The mystery of the resurrection not to be given to any . 

Of the constitution of man 282 

Of the counterfeit of the spirit 283 

The state of the sinful soul after death 284 

How a sinful soul is brought back to rebirth .... 285 
Of the glorious ascension after death of the righteous soul 

that hath received the mysteries 286 

Of the state after death of one that hath received the mysteries 

and yet hath transgressed ....... 288 

The apology of the rulers of the midst 290 

The apology of the rulers of the fate 

Of the ascension of that soul into the inheritance . . . 291 

Mary interpreteth the teaching from former sayings . . 292 

The piece of money that was brought unto Jesus . . . 293 

A saying of Paul 294 

The foes of one's own house ....... 

A saying concerning rebirth 295 

Mary continueth to question Jesus 297 

Of the workmen of wrath 298 

How the soul of the sinner is stamped with its sins . . 299 

How the baptisms purify sins 

The separation of the " principles " by the mystery of baptism 300 
Mary interpreteth the same from a former saying . 

Mary further questioneth Jesus 302 

Of the remission of sins according to the mysteries 

Mary interpreteth the same from the Psalms .... 303 



Xll 



CONTENTS. 



PAGE 

Of the forgiveness even unto twelve times of them who have 

received the mystery of the first mystery .... 304 
Of such initiated who die without repentance .... 305 
Of the unending forgiveness of them that have received the 

mystery of the ineffable 306 

Of such initiated who die without repentance .... 307 
Mary interpreteth the same from a former saying . 
Of the absolute compassion of the absolute mystery . . 309 

That the initiated are watched over in passing from the body 
Mary interpreteth the same from a former saying . . . 310 
If even men on earth are compassionate, how much more then 

the highest mystery 311 

Jesus trieth Peter 312 

Mary interpreteth the incident from a former saying . .313 
In the case of repentance only higher mysteries than those 

previously received can remit sins ..... 314 
There is no limit to the number of mysteries the faithful may 

receive 315 

The fate of the initiated who sinneth is more terrible than that 

of the ignorant sinner ....... 316 

Mary interpreteth the same from a former saying . 

Of them who procrastinate, saying they have many births 

before them 317 

They who procrastinate are excluded from the light . . 318 
Their entreaties at the gates of light ..... 

Mary interpreteth the same 319 

Of the dragon of outer darkness 320 

Of the rulers of the twelve dungeons and their names 

Of the doors of the dungeons 322 

The angels that watch at the doors 

What souls pass into the dragon, and how .... 

The nature of the names of the dragons 323 

Of the severity of the torments of the dragon .... 324 
Of the various degrees of the fires of the torments . 

The disciples bewail the fate of sinners 325 

Mary further questioneth Jesus ...... 

How to save the souls of the uninitiated after death . . 326 
How the mystery will even save them that have no more 

chance of rebirth 327 

Of the light-streams 329 

Mary pleadeth for them who have neglected the mysteries . 330 
Of the efficacy of the names of the twelve rulers of the dun- 
geons 332 

The souls who know the names escape from the dragons and 

are taken to Ieou . 333 



CONTENTS. 



Xlll 



Of their subsequent fate ...... 

Mary interpreteth the same from a former saying . 

Of the light of the sun and the darkness of the dragon 

Of the rulers of the fate and the draught of oblivion 

The meaning of the term " counterfeit of the spirit " 

Of the fashioning of a new soul 

Of the inbreathing of the power 

Jesus promiseth to reveal all in detail 

The teaching as to the light-power and counterfeit of the 

spirit summarised .... 
Who are the " parents " we are to abandon 
Salome is in doubt as to the matter . 
Mary removeth the doubt of Salome 
Of the charge given unto the counterfeit of the spirit 
Of the charge given unto the builders 
Of the embryonic stages of incarnation 
Of the karmic compulsion of the parents 
The occult process of gestation . 
Of the incarnation of the " principles " 
Occult physiognomy . 
Of the nature of the destiny 
Of how a man cometh by his death 
There is no escape from destiny 
Of the nature of the mysteries . 
The mysteries are for all men . 
A prophecy of John the Baptist 
The criterion of orthodoxy 
The Books of Ieou 

- Few only will really comprehend the mysteries 
No soul had entered into the light before the coming of the 

first mystery ...... 

None of the prophets had been initiated . 

The patriarchs have not yet entered into the light 

Of the souls of the righteous from Adam to Jesus 

The disciples know of a surety that Jesus is the Great 

Initiator 



PAGE 

334 
335 



336 
337 

338 
339 

340 
341 

342 
343 
344 
345 
346 

347 

349 

350 

351 
352 
353 

354 

355 
356 



357 



EXTRACT FROM THE BOOKS OF THE SAVIOUR. 

The disciples ask a boon of Jesus 358 

The prayer of Jesus 

The grouping of the disciples 

The interpretation of the word iad 359 

He prayeth for a boon to be given to his disciples . 



XIV 



CONTENTS. 



He commandeth the veils of the heavens to be withdrawn 

The figure of the disk of the sun .... 

The figure of the disk of the moon .... 

Jesus and the disciples are transported to the ways of the 

midst 

Of the repentant and unrepentant rulers . 

Of the hierarchies of the rulers and the names of their five 

regents ........ 

Of the powers that Ieou infused into the five regents 

Of the functions of Zeus, the chief regent 

The mystery names of the regents .... 

Mary questioneth Jesus on the ways of the midst . 
Of the mysteries which Jesus will give unto his disciples 
Of the constitution of the ways of the midst . 
Of the regent of the first dsernonial hierarchy . 

Of Ieou and Melchisedec 

How the daemonial rulers carry off souls . 

The length of their torments 

Of the time when souls are freed from the torments of their 

rulers 

The regent of the second daemonial hierarchy . 

The length of their torments 

Of the time when souls are freed from their torments 
The regent of the third dsernonial hierarchy 

The length of their torments 

Of the time when souls are freed from their torments 
The regent of the fourth dsernonial hierarchy . 

The length of their torments 

Of the time when souls are freed from their torments 
The regent of the fifth dsernonial hierarchy 

The length of their torments 

Of the time when souls are freed from their torments 
The disciples beseech Jesus to have mercy upon sinners 
Jesus encourageth his disciples .... 

Jesus and his disciples ascend higher 

He breatheth on their eyes 

Their eyes are opened ...... 

Jesus explaineth the vision of fire and water, and wine and 

blood 

The same further explained from former sayings 

Jesus and his disciples descend to the earth 

Jesus prorniseth to give them the mystery of remission 

The mystic sacrament 

The sacramental invocation 



PAGE 

359 
360 



361 
362 

363 

364 
365 

366 

367 



368 
369 

370 

371 

372 
373 
374 

375 

376 
377 

378 



CONTENTS. XV 



The rite is consummated ....... 

Directions as to the future use of the rite 

Of three other great rites ....... 

Of the highest of all mysteries and of the great name 

Of the efficacy of that name 

The punishment of him that curseth .... 
Of the punishment of the slanderer .... 

The punishment of the murderer 

Peter protesteth against the women .... 

The punishment of the contemptuous .... 

The"ipunishment of the blasphemer 

The punishment of him that hath intercourse with males 
The punishment of a foul act of sorcery .... 

Of the after-death state of the righteous .... 

The cup of wisdom ........ 

A man suffereth for each separate sin .... 

Even the greatest of sinners, if he repent, shall inherit the 

kingdom 

Of the time favourable for the birth of them who shall find 

the mysteries 

The disciples beseech Jesus to have mercy upon them 
The preaching of the disciples 



PAGE 

379 
380 



381 
382 
383 
385 
386 
387 
389 

390 
391 
392 



393 



394 



INTRODUCTION. 

It is with somewhat of the feelings of one setting forth 
on a forlorn hope that the writer ventures to ~, , 
plunge into the chaos of syncretism generally menta 

classified under the vague term Gnosticism. a , 

° t t general 

Indeed no subject connected with the history literature 
of religion is fraught with greater difficulty, as . Gnostl ' 
may be seen from the comparative paucity of 
general works on Gnosticism from the pens of European 
scholars. In fact the English reader, outside of a few 
translations, must content himself with Burton's Bampton 
Lectures, Mansel's Gnostic Heresies, Norton's History of the 
Gnostics, King's Gnostics and their Remains, and an article 
by Salmon. 

Not only did the persecution of the early Gnostics cause 
the loss of nearly all their documents, but also some of the 
most important writings of the Fathers, which might have 
thrown more light on the subject, have disappeared ; among 
these may be mentioned the Syntagma of Justin, and the 
Syntagma of Hippolytus. 

Our chief authorities among the Fathers are Justin Martyr, 
Ireneeus, Clement of Alexandria, Tertullian, Origen, Hippo- 
lytus, Philaster, Epiphanius, Jerome and Theodoret. But 
as all, with the solitary exception of Hippolytus, quote the 
Gnostic documents in the briefest possible manner, and 
devote almost all their space to the refutation of heretical 
opinions, it is exceedingly difficult to make out from such 
controversial writings what the real views of the various 
Gnostic schools were ; and this in spite of the immense 
labour and acumen which have been brought to the task 

b 



XV111 INTRODUCTION. 

by such men as Massuet, Beausobre and Mosheim in the 
last century, and in the present by Neander, Matter, Baur, 
Mbller, Lipsitis and others who will be mentioned later. 

(The general literature of the subject consists of the 
Church Histories of Neander, Baur and Schaff ; Neander : 
Genet. Entw. d. Gnost., Tub., 1831 ; Burton : Bampton 
Lectures on Heresies of the Apost. Age, Oxf., 1830; Mohler: 
Ursprung d. Gnost., Tub., 1831 ; Baur : D. christl. Gnosis, 
Tub., 1835 ; Norton : Hist, of the Gnostics, Bost., 1845 ; 
Moller : Gesch. d. Kosmologie, Halle, 1860 ; Lipsius : D. 
Gnosticismus, Leip., 1860; Harnack : Zur Quellencritik d. 
Gesch. d. Gnost., Leip., 1873 ; Mansel : Gnostic Heresies, 
Lond., 1875.) 

In fact, research into this obscure subject has given 
rise to one of the most brilliant feats of scholarship on 
record. This was achieved by R. A. Lipsius, the learned 
professor of divinity in the university of Jena, in his 
Quellencritik des Epiphanios (1865). From the accounts 
of Epiphanius and Philaster he reconstructs to some ex- 
tent the lost Syntagma of Hippolytus, of which a description 
is given by Photius. This treatise was founded on certain 
discourses of Irenreus. By comparing Philaster, Epiphanius, 
and the Pseudo-Tertullian, he recovers Hippolytus ; and by 
comparing his restored Hippolytus with Irenseus he infers 
a common authority, probably the lost Syntagma of Justin, 
or, as I ventured to suggest in my essay on Simon Magus 
(1892 ; p. 41), the work from which Justin obtained his 
information. 

This brilliant attempt was owing to the revival of interest 
in Gnostic studies aroused by a lucky find. In 1842 
Minoides Mynas, a learned Greek, sent on a literary mission 
by the French government, discovered what is said to be a 
fourteenth century MS. in one of the monasteries on Mount 
Athos. This purported to be a Refutation of all Heresies 
in ten books, the first three and a half of which were un- 
fortunately missing. Emmanuel Miller published the first 
edition of this literary treasure at Oxford in 1851, 



INTBODUCTION. XIX 

erroneously attributing it to Origen. Further research, 
however, demonstrated beyond a doubt that the author was 
Hippolytus Romanus, Bishop of Ostia, in the first quarter 
of the third century. (See Bunsen, Hippolytus and His Age, 
1852 ; Dollinger, Hippolytus und Kallistus, 1853, of which 
there is an English translation by Plummer ; and Words- 
worth, St. Hippolytus and the Church of Rome, 1880, 2nd 
ed.) As this treatise, entitled Philosophumena or the Refu- 
tation of all Heresies, is by far the most important work on 
Gnosticism from the pen of any Church Father, owing to 
its lengthy quotations from original Gnostic documents, it 
may be useful to state here that in 1859 Duncker, after 
Schneidewin's death, edited and published his colleague's 
excellent text and moderate Latin translation at Gottingen ; 
in 1860 Cruice published a less reliable text and Latin 
translation at Paris ; and that the English reader will find 
a passable translation by J. H. Macmahon in the Ante- 
Nicene Christian Library entitled The Writings of Hippo- 
lytus, vol. i., 1868. 

Curiously enough it was in the same year in which the 
text of the Philosophumena was published, 1851, that our 
present document, Pistis Sophia, was first brought into 
general notice. 

Of Gnostic works that have come down to us, undoubtedly 
the most valuable is the Coptic codex, of which we are 
treating in the present work. In fact, the only other im- 
portant relic of the Gnosis which is so far known to have 
withstood the ravages of time and escaped the destruction 
of Christian and Mohammedan vandalism, is the Coptic 
papyrus, known as the Codex Brucianus and preserved in the 
Bodleian at Oxford, to which reference will be made later on. 
In the same library there is also another Coptic MS., a 
small quarto of 236 pages, entitled Treatise on the Mysteries 
of the Greek Letters, to which an Arabic translation is 
appended. The author was a priest called Atasius, who, 
somewhat in the fashion of the Gnostic doctor Marcus, 
deduces from the form of the letters of the Greek alphabet 



XX INTRODUCTION. 

and the meaning of their names, the development of the 
dogmas of creation, providence and redemption, as Dulaurier 
tells us (op. inf. cit., p. 538). Dulaurier in 1847 promised to 
publish the text and a French translation of this work, but 
his labours have never seen the light. 

To this may be added, as connected with the magical side 
of the subject, some Greek Papyri mostly in fragments. 
Two of the Leyden Papyri of the third century have 
recently been edited, translated, and commentated upon 
by A. Dieterich (Abraxas : Studien zur Religionsgeschichte 
des Spatern Altertums ; Leipzig, 1891); the London and 
Parisian Papyri, of the third or fourth century, have been 
edited by Wessely ; in 1852 C. W. Goodwin also did some 
good work on the subject (Fragment of a Grseco-Egyptian 
Work upon Magic from a Papyrus in the British Museum, 
Cambridge Antiquarian Society, Octavo Series, No. 2 ; 
Goodwin edited, translated and annotated this fragment). 
Amelineau (P. S., Intr. iv.) says that Rossi (F.), the 
Egyptologist of Turin, has published a pap3 7 rus containing 
an invocation similar to those in the Pistis Sophia, but I 
have not been able to find this w r ork. It is not in I Papyri 
Copti del Museo Egizio di Torino which Rossi transcribed 
and translated (Turin, 1887-1892). 

There is also a short Hebrew treatise, The Sword of 
Moses (Cod., Oxford, 1531, 6; Cod. Heb., Gaster, 178; see 
Gaster's text and translation, Journal of Royal Asiatic 
Society, 1896, i. and ii.). 

The above magical w r orks, however, are more connected 
with the superstitions of sorcery than with magic proper, 
and when attached to Gnosticism characterise its degrada- 
tion in the hands of the superstitious and ignorant. 

We may also mention the Codex Nazarreus, although it 
is said at earliest to be post-Mohammedan, of which there 
are no less than four MS. copies, dated respectively 1560, 
1632, 1688 and 1730, in the Bibliotheque Nationale alone. 
This Codex is the scripture of the so-called Sabaeans, or 
Christians of St. John, or Mandaites, and is known as 



INTRODUCTION. XXI 

Sidra Adam or The Book of Adam. The text, in a strange 
Chaldyeo-Syriac idiom, was first published at Lund (1815, 
1816), by Matth. Norberg, the learned Swede, together 
with a vocabulary and a Latin translation, in four quarto 
volumes. There is also a French translation by F. Tempes- 
tini in Migne's Dictionnaire des Apocryphes (1856). Compare 
also the thesis, Stellse Nasarseorum iEones ex Sacro Gentis 
Codice, by Olof Svanander, presumably a pupil of Norberg 
(Lund, 1811). 

Finally we may mention the JEthiopic Enochian litera- 
ture. In 1773 Bruce brought back from Abyssinia three 
copies of the ^Ethiopic version of The Book of Enoch. 
Archbishop Laurence issued a translation in 1821 (2nd ed., 
1833; 3rd, 1838), under the title The Book of Enoch. 
Hoffman published a German translation, Das Buch Henoch 
(Jena, 1838), Gfrorer a Latin version of no value (Stuggart, 
1840); Dillmann a critical text and also a German version 
(Leipzig, 1851; 2nd ed., 1853); Migne's Dictionnaire des 
Apocryphes (1856) contains an anonymous French transla- 
tion ; there is also an anonymous reprint of Laurence's 
translation, with a controversial introduction (London, 
1883); and finally Charles recently (1893) published an 
English translation from Dillmann's text. This year Charles 
has also published The Book of the Secrets of Enoch (Oxford), 
a translation from Slavonic, which presents us with a new 
tradition entirely, namely, the Slavonic Enoch, from a Greek 
original which he places from B.C. 30 to a.d. 70, the Greek 
having in its turn a Hebrew background of a still earlier 
date. In an Appendix is a translation from the Slavonic of 
a fragment of Melchisedecian literature. For more than 
1 200 years this version of Enoch has been unknown save in 
Russia, and in Western Europe was not known to exist 
even in Russia till 1892. 

Outside of apocryphal scriptures and the world-bibles, 
these are all the documents connected directly or indirectly 
with the Gnosis, which, to my knowledge, we possess ; and, 
in spite of the good work that has been done since 1850, 



XX11 INTRODUCTION. 

the chaos of Gnosticism still remains to a large extent in- 
tractable, refusing to submit to the ordering of even the 
most praiseworthy and painstaking industry. 

Nor is the reason of this ill-success mostly due to the 
paucity of material, but rather to the intrinsic difficulty of 
the subject itself, which is not only replete with the most 
involved mysticism, but also bound up with magic and 
mystery and occasionally sorcery of every kind. It is, 
therefore, not a matter of great surprise, when we remember 
the absolute disbelief of scholarship in magic of any kind, 
and the distaste of the present age for everything connected 
with mysticism, to find that no single writer on the subject, 
except perhaps King in a very feeble fashion, has really 
grappled with the problem. The point of view of the most 
liberal-minded scholars with regard to this tabooed subject 
may be seen from the remarks of Dr. Gaster, who would 
have magic treated after the fashion of folklore. The 
translator of The Sword of Moses in the second paragraph 
of his introduction (loc. sup. cit.) writes : " It is remarkable 
that we do not possess a good work, or exhaustive study, 
on the history and development of magic. It is true that 
we find allusions to it, and sometimes special chapters 
devoted to the charms and incantations and other super- 
stitious customs prevailing among various nations in books 
dealing with such nations. But a comprehensive study 
of magic is still a pious (or impious) wish." And, even 
were such a task attempted by some venturesome scholar, 
the result, we may venture to suggest, would at best be 
merely a guess-work compilation, and of no real value, 
unless the compiler in addition to his scholarship had not 
only a belief in but also a knowledge of the art. 

To treat of Gnosticism, then, in a really comprehensible 
manner, requires not only a writer who at least believes 
in the possibilities of magic, but also a mystic or at least 
one who is in sympathy with mysticism — a person difficult 
to find nowadays, when the very names of magic and 
mysticism evoke nothing but a smile of contempt and 



INTRODUCTION. XX111 

a frown of disapproval from the world of science and 
letters. 

The present Introduction, however, is only concerned 
with the purely historical and critical side of the subject, 
and even this is restricted to the consideration of one 
document. 

Though it would be highly presumptuous to endeavour 
to define Gnosticism without a previous analysis i^e 
and classification of the various schools, sects method of 
and offshoots which have been grouped under Gnostic 
this vague heading, we may nevertheless venture doctors. 
to suggest the probable point of view which led the best 
of the Gnostic doctors, pre-eminently Valentinus, to compile 
their various treatises. Let us then consider the movement 
about the year 150 a.d. By that time the original Logia 
or the Urevangelium of Christianity had disappeared, and 
the Synoptic Gospels were all set in the framework of the 
traditional life of the great Master of the Faith. The 
popular tidal-wave of the new religion had come exclusively 
from the ocean of Jewish tradition, and was engulfing 
a more universal view of Christianity in the same flood of 
intolerance and exclusiveness which had characterised the 
Hebrew nation throughout the whole of its previous 
history. 

This startling phenomenon was now attracting the 
attention of minds which were not only skilled in the 
philosophy of the schools, but also imbued with the eclectic 
spirit of a universal theosophy and a knowledge of the 
inner doctrines of the ancient religions. Such men 
thought that they saw in the Christian Gospel a similarity 
of doctrine and a universalism which was consanguineous 
with these inner teachings of the ancient faiths, and set to 
work to endeavour to check the exclusive and narrowing 
tendencies which they saw so rapidly developing among 
the less instructed, who made faith superior to knowledge, 
even to such an extent as to openly condemn every other 
form of religion and scoff at all philosophy and education. 



XXIV INTRODUCTION. 

It is true that about this time such men arose as Clement 
of Alexandria and Origen who voiced much more liberal 
views and laid the foundations of Christian theology, but 
they were exceptions to the rule. 

The Gnostic doctors could not believe that the Jews were 
the only nation in the past to whom God had revealed 
himself, and that the scriptures of the nations were to be 
cast on the dustheap of falsehood and error. And yet they 
saw that the old order of things had received a rude shock, 
and that the fierce faith which had been aroused among the 
people in the personality of Jesus, and the social revolution 
which was rushing along with leaps and bounds under their 
very eyes, could never be dammed back again. All they 
could hope to do was to turn the energy generated into a 
more universal channel. Accordingly they used the tradi- 
tional story of Jesus which had roused such mighty enthu- 
siasm, as the framework into which they wove the "wisdom" 
of the great religions. Believing, as they did, that truth 
was one, and at no time a respecter of persons or nations ; 
that all the nations had received of that truth in proportion 
to their needs and capacities, they wove these ideas into 
the Christian tradition, and compiled gospels and apocalypses 
of that veiled and mysterious wisdom which had been 
guarded so carefully in the temples throughout the ages, 
and into which they believed Jesus had been initiated and 
was in his turn an initiator. Nor did they so much invent 
these things out of their own heads as it would appear, but 
rather compiled them from existing scriptures, many of 
which have since disappeared. They drew from the wisdom 
of Egypt, Chaldaea, Babylonia, Assyria, Phoenicia, ^Ethiopia, 
the books of Orpheus, Pythagoras and Plato, of the Magi 
and Zoroaster ; and even perhaps in some indirect way from 
those of the Brahmans. Their source of information was for 
the most part the Orient. 

Believing as they did, that the orthodox life of Jesus was 
legendary and allegorical, and finding many other legends 
current which were not included in the Synoptic account ; 



INTRODUCTION. XXV 

devoted to the mystic life, and making light of the historical 
side of religion, with faith alone in the watchword " now 
and within," it is evident that their views met with little 
favour among the orthodox who clung above all things to 
what they held to be the greatest fact of all history. The 
ancient wisdom, however, proved far too difficult for 
popular comprehension, and being also misunderstood even 
by the followers of the great doctors themselves in many 
cases, often degenerated into superstition and the wildest of 
speculations. 

But, as we are not attempting to trace the evolution of 
the movement, but simply presenting one of the better 
sides of the endeavour, we will proceed to a consideration of 
the document we are especially interested in, at the same 
time reminding the reader that in this Introduction only a 
brief outline of the MS. will be attempted, and all further 
considerations will be postponed for a further Commentary 
which the writer has the intention of undertaking. 

The only MS. of the Pistis Sophia known to exist was 
bought by the British Museum from the heirs of 
Dr. Askew at the end of the last century, and is ^ion and 
now catalogued as MS. Add. 5114. The title on criticism 
the back of the binding is Piste Sophia Coptice, 
and below is printed Mus. Brit. Jure Emptionis. On the 
top of the first page of the MS. is the signature A. Askew, 
M.D. On the first page of the binding is the following note, 
probably in Woide's hand: " Codex dialecti Superioris JEgypti, 
quam Sahidicam seu Thebaidicam vocant, cujus titulus 
exstat pagina 115 : Pmeh snaou ntomos htpiste Sophia — 
Tomos secundus fidelis Sapientire — Deest pagina 337-344." 

The title Piste Sophia is incorrect ; nowhere is this form 
found in the book, and the suggested emendation of 
Dulaurier and Renan from Pistis Sophia to Piste Sophia 
"La fidele Sagesse," has received no support from other 
scholars. 

Where Askew found it or bought it, I cannot discover. 
It is not mentioned in his biography, and the reference 



XXVI INTRODUCTION. 

given by Kcistlin (v. i.) is im verifiable. When the Museum 
bought it is not stated. It was evidently before the great 
sale of the Askew library which lasted twenty days in 1785, 
for the Pistis Sophia is not mentioned in the catalogue 
(Bibliotheca Askeviana Manuscripta, etc., 1785; v. Askew, 
A., Cat. B.M.). The MS. is written on vellum in Greek 
uncial letters, and is in the Upper Egyptian dialect, called 
Thebaidic or Sahidic. It consists of 346 quarto pages 
written in double column, and for the most part is in an 
excellent state of preservation ; several pages, however, are 
badly defaced, and a number faint. Perhaps the most 
competent expert who has yet given a decided opinion as 
to its date is Woide, whose knowledge of such matters was 
very extensive, and cannot be easily surpassed. It was by 
Woide that the New Testament, according to the text of 
the famous Codex Alexandrinus, was edited, in uncial types 
cast to imitate those of the MS., in 1786. In an Appendix 
to this great undertaking, in 1799, he added certain frag- 
ments of the New Testament in the Thebaico-Coptic dialect, 
together with a dissertation on the Coptic version of the 
New Testament. The date of the Codex Alexandrinus is 
pretty generally assigned to the fifth century, and with the 
exception of the Codex Vaticanus and the Codex Sinaiticus, 
which are sometimes assigned to the fourth century, is the 
oldest extant MS. of the New Testament. This being 
the case, it is of interest to read Woide's description 
and opinion of the MS. of Pistis Sophia, which was lent to 
this ripe scholar by Dr. Askew and his heirs long enough 
for him to copy it out from the first word to the last. 
Woide was, therefore, eminently fitted in every way to form 
an opinion ; in fact, no one of equal fitness seems to have 
appeared in the field since his time. In Cramer's Beytrage 
(op. inf. cit., pp. 82 sq.), Woide wrote as follows in 1778 : 
" It [P. S.] is a very old MS. in 4 to on parchment in Greek 
uncial characters, which are not so round as those in the 
Alexandrine MS. in London, and in the Claromontain MS. 
in Paris [Codex Regius Parisiensis, also an Alexandrine text]. 



INTEODUCTION. XXV11 

The characters of the MS. [P. S.] are somewhat longer and 
more angular, so that I take them to be older than both the 
latter MSS., in which the letters eta, theta, omicron, rho 
and sigma are much rounder. There are no capital letters 
in the whole book ; the letters are all equal, only at the end 
of the lines there are sometimes smaller letters to bring the 
word in. There are no other marks of distinction than a 
full stop or colon. The words are not separated from each 
other ; the paragraphs are not distinguished by breaks, but 
by full stops. At the beginning of the book, of the second 
part and of the two appendices, the first letter is not in 
advance of the line. If the paragraph begins with the line, 
I have sometimes, though seldom, remarked that the first 
letter is in advance of the line. If the paragraph begins in 
the middle of a line sometimes, but not often, the first letter 
of the following line is somewhat advanced. Here and 
there also a section is noted on the edge by a mark that 
looks almost like a Greek zeta, or by a line from the edge 
to above the word. If the paragraph begins at the 
beginning of the line, the marks are on the same line ; if 
it begins in the middle of the line, they are at the beginning 

of the following line. The folios are numbered in Greek 
letters." 

Thus we see that Woide places the date of the MS. at 
latest about the latter end of the fourth century. It is also 
quite evident that the whole MS. from first to last is by the 
same hand, and that it is a copy of another MS. There 
are also a few corrections at the top or bottom of the 
columns by a hand of the same date. An inspection of its 
contents reveals the further indisputable fact that the Coptic 
text was not only a translation from a Greek original, but 
that it has preserved an enormous quantity of the original 
Greek terms without any attempt at translation. This 
may at once be seen from Schwartze's Latin version, in 
which he has also preserved these innumerable Greek 
words without translation. 

The whole style of the work, moreover, is foreign to 



XXV111 INTRODUCTION. 

the Coptic idiom, as may be seen from Amelineau's Intro- 
duction to his French version (p. x), where he writes : 
" Whoever has any knowledge of the Coptic language 
knows that this idiom is foreign to long sentences ; that 
it is a tongue eminently analytic and by no means syn- 
thetic ; that its sentences are composed of small clauses 
exceedingly precise, and almost independent of each other. 
Of course all Coptic authors are not equally easy, some of 
them are even exceedingly difficult to understand ; but this 
much is certain, that never under any circumstances in 
Coptic do we come across those periods with complicated 
incidental sentences, of three or four different clauses, 
whose elements are synthetically united together so that 
the sense of the entire sentence cannot be grasped before 
we arrive at the last clause. Nevertheless, this is just 
what the reader meets with in this work. The sentences 
are so entangled with incidental and complicated propo- 
sitions, that often, indeed very often, the Coptic translator 
has lost the thread, so to say, and made main propositions 
out of incidental clauses, so that we find the continuation 
of the first proposition three or four pages further on. 
This peculiarity is not calculated to facilitate the trans- 
lation of a work, the ideas in which are in themselves very 
difficult to comprehend ; the one thing that it conclusively 
proves is that the book was originally written in a learned 
language ; that consequently none of the idioms spoken in 
the Orient could have been the original language in which 
the work in question was conceived and written ; that we 
must accordingly choose between Greek and Latin ; that 
only one of these languages at this period, the second 
century [the date assigned to the original by Amelineau] , 
is at all likely in Egypt, namely, Greek." 

Amelineau makes rather too much of the abstruse nature 
of the subject ; for, though many passages are transcendent- 
ally mystical, nevertheless the whole is conceived in a 
narrative or descriptive style. There is no attempt at 
philosophical argument, no involved logical propositions ; 



INTRODUCTION. XXIX 

there may also be another reason, as we shall suggest later 

on, for the " losing of the thread." Nevertheless the main 

argument of this learned Coptic scholar is unanswerable. 

And not only is it evident that we are dealing with a 

translation into Coptic from Greek, but also that _ 

General 
we are not dealing with a single work, but at analysis 

least with two treatises, fragments of one of which of con " 
i i • i • -i ■ -, i i tents. 

have been m two places inserted in the body of 

the main treatise, and a larger fragment appended at the 

end of the MS. The main narrative also is broken by 

several important lacunfe, due in one case to the loss of 

several leaves of the MS., and generally to the carelessness 

of the scribe ; the MS. is, moreover, evidently incomplete. 

A general analysis of the contents reveals the following 

general outline of contents, the references being to the 

pagination of the MS. adopted in Schwartze's text, which 

is retained between brackets in the present translation. 

Pistis Sophia, Book I. . . . . 1-124 
Pistis Sophia, Book II. ... 126-357 

From the Books of the Saviour . . 357-390 

There is, however, no title to Book I., nor does there 
seem to be any reason why the title " The Second Book of 
Pistis Sophia " should be inserted wmere it is, right in the 
middle of the narrative. 

Book II. ends halfway down page 357, and the whole 
subject abruptly changes with the heading, " Extract from 
the Books of the Saviour." 

In addition to these three main divisions of the MS., two 
pages (253-254), with the same heading, " Extract from the 
Books of the Saviour," are inserted at haphazard in the 
middle of Book II. They have no reference to what goes 
before or what follows ; nor are they quite of the same 
nature as the lengthier Extract at the end of the MS. 

There is, moreover, a note which occupies the last column 
of Book I., and which has not the slightest reference to the 
rest of the narrative ; why it is inserted in this place is a 



XXX INTRODUCTION. 

mystery. It was probably copied in by mistake, or the 
Coptic translator for some reason or other added a note 
from some other book, most probably one of the Books of 
the Saviour. 

At the end of the MS., and after the conclusion of the 
narrative, there is an extra leaf which has only the left-hand 
column partially filled with writing. The subject is here 
again completely changed, and leads us to suppose that 
some leaves are missing before it. 

Finally, at page 379 eight pages or four leaves of the 
MS. have disappeared. 

A general view of the nature of the subjects treated of 
may be seen from the contents table, which consists of the 
indented summaries I have added to the text. 

The question that next arises is what was the original 
The d ,t Creek work from which the Coptic translation of 
and the Pistis Sophia was made. I am convinced that 

shi X °oi ^ ie or i© ma l was no other than the famous Apoca- 
the Greek lypse of Sophia, composed by Valentinus, the most 
ongma . i earne( j doctor of the Gnosis, who lived for thirty 
years in Egypt in the latter half of the second century, and 
was also a master of the Greek language, in which he wrote 
his treatises. But the further consideration of this point 
must be postponed for the Commentary I propose to write, 
and in which a comparison between the Pistis Sophia and 
the rest of the fragments of the writings of Valentinus 
which have come down to us, will be attempted. It is 
sufficient to state here that this view is supported by 
Woide, Jablonski, La Croze, Scholtze, Dulaurier, Schwartze, 
Renan, Revaillant, Usener, and Amelineau, the last of whom, 
in his Essay on Egyptian Gnosticism and in the introduction 
to his translation of the Pistis Sophia, has dealt at length 
with the matter. The guarded opinion of Harnack also 
allows for the date of Valentinus. In his essay on the 
subject in 1891 (op. inf. cit., pp. 95 sq.), the famous Biblical 
critic gives the terminus a quo as 140, and the terminus 
ad quern as 302. He bases the earliest limit on the fact 



INTRODUCTION. XXXI 

that the Gospels and Pauline Epistles are regarded in the 

text as Holy Scripture, and even a passage from the Epistle 

to the Romans is quoted by the author as a saying of Jesus 

by the mouth of Paul. Now, the Pauline writings were 

never spoken of as Holy Scripture before the time of 

Antoninus Pius (138). The latest limit is arrived at by the 

passage about persecution on page 277, which leads Harnack 

to conjecture that the author was writing at a time when 

the Christians were still lawfully persecuted ; but on the 

other hand the author does not seem to have written in a 

persecution he had gone through. Thus Harnack eliminates 

the persecution of Maximin and arrives at the 302 limit. 

But all this is very unsatisfactory ; and deductions made 

from internal evidence, though an essential part of the 

higher criticism, are in this case based on too slender 

premises. The method of Amelineau, who compares the 

known fragments of Valentinus with the text of Pistis 

Sophia, is the only really satisfactory test. 

But what of the fragments from the Books of the 

Saviour which have been inserted in and added to _ 

The 
the text of the Pistis Sophia proper 1 On pages Books 

246 and 354 mention is made of certain Books of the 

Saviour. 
of Ieou, which Jesus promises to give to his disciples 

when he has finished the teaching on which he is engaged. 

In the first case, a few pages later on (253) the first short 

extract is inserted in the text, and in the second, 

almost immediately after, the Pistis Sophia treatise is 

concluded (page 357), and we find the rest of the MS. 

devoted to a far longer extract from the Books of the Saviour. 

These extracts bear a remarkable similarity to the contents 

of the Coptic Papyrus, which the famous Scottish traveller 

Bruce brought to England in 1769 from Upper Egypt, 

and bequeathed to the care of the Bodleian Library. This 

Papyrus consists of 78 leaves, each containing from 27 

to 34 lines, 29 centimetres high by 17 wide, not in roll 

but in book form. It is written in Greek characters and 

is in the Thebaico-Coptic dialect like the Pistis Sophia. 



XXX11 INTRODUCTION. 

Some twenty leaves at least are missing, and even when 
Bruce found it it was in a very dilapidated condition. 
It was further injured by neglect and damp in the 
Bodleian, when Woide found it and carefully copied it. 
Woide considered that it was the Egyptian form of the 
Pistis Sophia written by Valentinus in Coptic. It is, how- 
ever, evidently a translation like the Pistis Sophia from 
the Greek, and like the Pistis Sophia is crammed full of 
the Greek original technical terms. Schwartze also copied 
it. In 1891 Amelineau published a text and a French 
translation at Paris, and in 1892 Schmidt published a text 
and a German translation at Leipzig. 

Schmidt has sorted out this puzzling chaos of leaves 
with the following results : 

The Codex consists of two treatises quite distinct in 
matter and character. The first is divided into two parts, 
the two Books of Ieou, under the general title, The Book 
of the Great Logos according to the Mystery [? of Ieou]. 
The second treatise has no title, and is followed by a long 
Hymn to the Gnosis, also without title. The First Book of 
Ieou opens with the title, " This is the Book of the Know- 
ledge of the Invisible God." 

One thing is abundantly clear on every page, namely, 
that we are dealing with a MS. which contains the ideas 
of the same school as that to which the Pistis Sophia and 
the Books of the Saviour belong. In fact, the longer Extract 
from the Books of the Saviour practically gives the same 
account of the three baptisms as that found in far greater 
fulness in the Codex Brucianus. 

Whether or not the Extracts from the Books of the 
Saviour appended to the MS. of the Pistis Sophia belong 
to the missing portions of the Codex Brucianus, or 
whether the translator from the Greek abridged some 
portion of the Books of Ieou to give his readers an idea of 
these books to which the text of the Pistis Sophia had 
just made reference, it is impossible to say ; this much is 
certain, that the Books of the Saviour and the treatises of 



fill 



INTEODUCTION. XXX111 

the Codex Brucianus are united by the closest ties of con- 
sanguinity, and that a commentator on the one must be 
intimately acquainted with the contents of the other. 

The frequent mention of the name Melchisedec through- 
out the text of the Pistis Sophia reminds us of the frag- 
ment of Melchisedecian literature translated by Charles 
(v. s.), and its close connection with theEnochian literature, 
and points perhaps to one of the sources of the Greek 
original of the Books of the Saviour, and also of Pistis 
Sophia. 

The disconnected column at the end of Book I. un- 
doubtedly belongs to the same collection of writings 
as the Books of the Saviour, and also the two pages (253, 
254) inserted in the middle of Book II. Finally the odd 
column at the end of the MS. may either come from the 
same source or be an unaided effort of the translator or 
scribe. 

Let us now run over the probable history of our 
treatise, and suggest the accidents which may have The pro- 
befallen it before it reached the hands of Antony toryof the 
Askew. treatise. 

The original Greek treatise of the Pistis Sophia was 
compiled by Valentinus in the latter half of the second 
century, perhaps in Alexandria. By " compiled " I mean 
that the Apocalypse of Sophia, or whatever its title may 
have been, was not invented from first to last by Valentinus. 
The traditional framework of the narrative, the selection of 
texts and passages from other scriptures, Hebrew, Christian, 
Egyptian, Chaldsean, JEthiopic, etc., or whatever they may 
have been, and the adaptation of nomenclature, were his 
share of the task \ but it is evident that in many places he 
was translating or paraphrasing himself, and that he had 
great difficulty in turning some of the Oriental terms into 
Greek, the original of the name Pistis Sophia being not 
the least difficult of such ani finally being left in its 

present barbaric and un- Greek form. 

Of this original of Valentinus doubtless several copies 



\\ 



XXXIV INTRODUCTION. 

were made, and mistakes may have crept in. One of these 
copies was carried up the Nile and translated into the 
vernacular, Greek being but little understood so high up 
the river. The translator was evidently not a very accurate 
person, as may be seen from his casual insertion of scraps 
from other books ; moreover, his knowledge of the subject 
was so superficial that he had to leave many terms in the 
original, and doubtless made guesses at others. It is also 
probable that he added some things and subtracted others 
on the score of orthodoxy, as may be seen by an inspection 
of the rest of the fragments of Valentinus. The wearisome 
length of the Psalms, for instance, which Pistis Sophia 
recites in her repentances, followed by the shorter excerpts 
from the Salomonic Odes, leads one to suppose that Valen- 
tinus quoted only a few striking verses from each Psalm ; 
and that the more orthodox translator, with that love of 
wearisome repetition so characteristic of monkish piety, 
added the other less apposite verses, with which he was 
very familiar, while he was compelled to leave the Salomonic 
Odes as they stood owing to his lack of acquaintance with 
the originals. 

Moreover, the translator must have either translated, or 
possessed a translation of, The Books of the Saviour and 
The Books of Ieou. These were also most probably a com- 
pilation of Valentinus, or perhaps The Books of the Saviour 
were a compilation of Valentinus from the older Books of 
Ieou, which may have belonged to the ^Ethiopic Enochian 
literature, for they are stated in the Pistis Sophia (pages 
246 and 354) to have been written down in Paradise by 
Enoch, and preserved from the Flood. 

The MS. of the Coptic translator was copied towards the 
end of the fourth century by some ignorant copyist, who 
made many mistakes of orthography. It was copied by 
one man, as a task, and hurriedly executed ; and I should 
suggest that two copies w r ere then made and occasionally 
a page of one copy substituted for a page of the other ; and, 
as the pages were not quite exact to a word or phrase, 



INTRODUCTION. XXXV 

we thus may account for some puzzling repetitions and for 
equally puzzling lacunae. 

What was the history of the MS. after that date is 
almost impossible even to conjecture. Its history must, 
however, have been exciting enough for it to have escaped 
the hands of fanatics both Christian and Mohammedan. It 
was during this period also that some of the pages, as we 
have seen, w T ere lost. May we not also hope that Abyssinia 
and Upper Egypt may still preserve some MSS. that may 
throw further light on this obscure but most interesting 
subject? In fact, I was told in 1891 by Achinoff, chief of 
the Free Cossacks, a resident in the country, that the 
monasteries of Abyssinia do actually contain a mass of very 
ancient MSS. which would be of exceeding great value to the 
scholarship of Europe. 

In presenting the following translation to the English- 
reading public, I may say that I should not have The 
ventured on such an undertaking if any Coptic J ra ] isla_ 
scholar had undertaken the task, or I had heard apolo- 
that such a task was contemplated. In a matter S ia ' 
of such difficulty every possible liability to error should be 
eliminated, and it stands to reason that the translation of a 
translation must needs be but an apology for a first-hand 
version. Nevertheless I am not without predecessors. The 
Coptic MS. itself is in the first place a translation, so that 
even Coptic scholars must give us the translation of a 
translation. I am persuaded also that the anonymous and 
imperfect French translation in the Appendix to Migne's 
Dictionnaire des Apocryphes (vol. i.) is made from Schwartze's 
Latin version and not from the Coptic text. C. W. King 
in his Gnostics and their Remains has also translated a 
number of pages of the Pistis Sophia from Schwartze. 
Some three or four years ago Mr. Nutt, King's publisher, 
sent out a notice for the publication of the whole of King's 
translation, but the project fell through. Last year I 
offered to edit this translation of King's, but was informed 
that the literary legatee of the deceased scholar was of 



XXXVI INTRODUCTION. 

the opinion that it would be unfair to his memory to publish 
a MS. that was in so incomplete a condition. 

In 1890 I had already translated Schwartze's Latin 
version into English and published pages 1 to 252, with a 
commentary, notes, etc., in magazine form from April, 1890, 
to April, 1891. But I hesitated to put it forward in book 
form, and should not have done so, but for the appearance 
of Amelineau's French version in 1895. I then retranslated 
the whole book again and checked it by Amelineau's version. 
I was further induced to venture on this undertaking, 
because the narrative, though dealing with mystical and 
therefore obscure subjects, is in itself exceedingly simple, 
and therefore mistakes cannot so readily creep in as into a 
difficult philosophical work. I, therefore, present my trans- 
lation with all hesitation, but at the same time think that 
the English public, which is steadily increasing its interest 
in mysticism and allied subjects, will be better satisfied with 
half a loaf than with no bread. 

In conclusion it only remains for me to append a brief 
The summary of the work that has already been done 

work on the subject. This may best be seen by treating 

been pre- ^ from a chronological point of view. In addition 
viously to a few scattered articles in magazines which are 
not of the first importance, the chief contributions 
to the subject are : 

a. 1770. Article in Brittische Theol. Magazin ; see Kostlin infra. 

b. 1773. Woide (C. A.). Article in Journal de Savants. 

c. 1778. Woide. Article in J. A. Cramer's Beytrage zur Befo- 

derung theologischer und andrer wichtigen Kennt- 
nisse (Kiel u. Hamburg), pp. 82 sq. 

d. 1799. Woide. Appendix ad Editionem Novi Testamenti 

Graeci e Codice MS. Alexandrino a Carol o God- 
fredo Woide Description qua continentur Fragmenta 
Novi Testamenti juxta interpretationem Dialecti 
Superioris iEgypti quae Thebaidica vel Sahidica 
appellatur e Codicibus Oxoniensibus maxima ex 
parte Desumpta, cum Dissertatione de Versione 



INTRODUCTION. XXXV11 

Bibliorum iEgyptiaca quibus subjictur Codicis 
Vaticani Collatio (Oxonii) — p. 137. 

Woide not only carefully copied the whole of the MS. 
but also the Codex Brucianus at Oxford. He gives the date 
of the MS. as about the fourth century, and considers the 
writer to have been Valentinus. He, however, published 
no work on the subject. 

e. 1812. Miinter (F.). Odse Gnostica? Saloraoni Tribute, The- 
baice et Latine, Prefatione et Adnotationibus Philo- 
logicis Illustrate (Hafnise). 

Bishop Mlinter, a learned Dane, probably got his text 
from Woide's copy ; his brief pamphlet is of no particular 
importance, nevertheless it was solely upon these few brief 
selections, the seven Odes of Solomon, that, with the ex- 
ception of Dulaurier, scholars formed their opinion of the 
Pistis Sophia up to the time of the publication of Schwartze's 
work in 1851. Miinter believes that the original treatise 
belongs to the second century. 

/. 1843. Matter (J.). Histoire Critique du Gnosticisme et de son 
Influence zur les Sectes religieuses et philosophiques 
des six premiers Siecles de FEre chretienne (Paris) 
— 2nd ed. ii. 41 sq., 350 sq. The first edition appeared 
in 1828 and contains no reference to P. S. In Dor- 
ner's German translation the references are, ii. 69 sq. 
and 163 sq. 

Matter rejects the idea of Valentinus, but he had no 
acquaintance whatever with the text and bases himself 
entirely on Woide. He states that the MS. can scarcely 
be prior to the fourth century, and (p. 352) places the date 
of the original treatise between the end of the second and 
the end of the fifth. He gives no opinion as to the school 
to which it belongs. 

g. 1838. Dulaurier (E). Article in the Moniteur (27th Sept.). 

h. 1847. Dulaurier. Article in the Journal Asiatique, Quatrieme 
Serie, Tome ix., juin, pp. 534-548 ; entitled " Notice 



XXXV111 INTKODUCTION. 

sur le Manuscript copte-thebain, intitule La Fidele 
Sagesse ; et sur la Publication projetee du Texte et 
de la Traduction francaise de ce Manuscript." 

On page 542 Dulaurier tells us that he had made a 
French translation from the Coptic in the following words : 
" The translation of the Pistis Sophia and the glossary 
which forms a complement to it are finished, and will be 
sent to the printers, when I have convinced myself that I 
have fulfilled the requirements that this task imposes, taking 
into consideration the present state of science and. my own 
capabilities. The MS. from which I have made my transla- 
tion is a copy which I have taken from the original, during 
my stay in England in 1838-1840, when I was charged by 
MM. de Salvandy and Villemain, successive ministers of 
public instruction, with the commission of proceeding to 
London to study this curious monument." Dulaurier, 
however, did not publish his labours, nor have I as yet 
come across any record of the fate of his MSS. He ascribes 
the treatise to Valentinus. 

i. 1851. Schwartze (M. G.). Pistis Sophia, Opus Gnosticum 
Valentino adjudicatum, e Codice Manuscripto 
Coptico Londinensi descriptum, Latine vertit 
M. G. Schwartze, edidit J. H. Petermann (Bero- 
lini). 

Schwartze died at an early age before the completion of 
his labours on the Pistis Sophia, and the MS. translation 
he left behind contained a number of blanks and passages 
which he intended to fill up and correct. Petermann has 
confined himself in his notes strictly to verbal corrections 
and suggestions as to varise lectiones. The consequence 
is that we have a translation without the notes of the trans- 
lator, and without a word of introduction. Petermann 
says the task of editing was so severe that he frequently 
suffered from fits of giddiness. Schwartze copied out the 
whole of the Coptic MS. of Pistis Sophia and also the 
Oxford Codex Brucianus. He considers the original treatise, 



INTRODUCTION. XXXIX 

as we see from the title of his work, to be written by 
the hand of Valentinus ; but Petermann is of the opinion 
that it is the work of an Ophite, and promises to set forth 
his reasons at length in a treatise, which has unfortunately 
never seen the light. Kbstlin and Schmidt also hold this 
view, and as far as the Extracts from the Books of the 
Saviour are concerned, I see no reason why there should not 
be some truth in the idea. For we may connect these 
Books closely with the Books of Ieou, and the latter connect 
us at once with the Enochian literature. The Ophites 
were pre-Valentinian and mostly Syrian. They were the 
first to take the distinct name of Gnostics. Some of their 
books were translated into Greek. This fits in with the 
hypothesis put forth above that Valentinus compiled the 
Books of the Saviour from a prior set of Gnostic writings. 
The Melchisedecian ideas would also come through the 
Syrian Gnosis, and be cognate to the Enochian tradition. 
A review of Schwartze's work appeared in the Journal des 
Savants of 1852 (p. 333). 

j. 1852. Bunsen (C. C. J.). Hippolytus und seine Zeit, Anfange 
und Aussichten des Christenthums unci der Mensch- 
heit (Leipzig), i. 47, 48. Hippolytus and his Age 
(London, 1852), i. 61, 62. 

"Great, therefore, were my hopes in 1842, that the 
ancient Coptic manuscript of the British Museum, inscribed 
Sophia, might be a translation, or at least an extract, from 
that lost text-book of Gnosticism [the work quoted by 
Hippolytus, sub Valent.] : but unfortunately the accurate 
and trustworthy labours of that patient and conscientious 
Coptic scholar, Dr. Schwartze, so early taken away from 
us, have proved to me (for I have seen and perused his 
manuscript, which I hope will soon appear), that this 
Coptic treatise is a most worthless (I trust, purely Coptic) 
offshoot of the Marcosian heresy, of the latest and stupidest 
mysticism about letters, sounds, and words." Bunsen 
stands absolutely alone in this opinion, and we doubt 
whether he could have read Schwartze's MS. with any care. 



xl INTRODUCTION. 

k. 1853. Baur (F. C). Das Christenthum und die christliche 
Kirclie der drei ersten Jahrhunderte (Tubingen) — 
notes on pp. 185, 186, and 205, 206. 

Baur evidently added these notes at the last moment 
before publication. On page 206 n., he leans to the idea 
of an Ophite origin. 

I. 1854. Kostlin (K. R.). Two articles in Baur and Zeller's 
Theologische Jahrbucher (Tubingen), xiii. 1-104 and 
137-196 ; entitled " Das gnostische System des 
Buches Pistis Sophia." 

Kostlin was the first to make an exhaustive analysis of 
the contents of the treatise, and his labours are used by 
Lipsius in his article in Smith and Wace's Dictionary of 
Christian Biography. He assigns its date to the first half 
of the third century, and assumes that it is of Ophite 
origin. 

In a note to page 1, Kostlin writes : 

" The MS. from which the work is published belongs 
to the collection of MSS. collected by Dr. Askew of London 
during his travels in Italy and Greece, of which the 
British Theological Magazine (das Brittische theol. Magazin) 
for the year 1770 (vol. i. part 4, p. 223) gives more particu- 
lars." 

There is no such magazine in the catalogue of the 
British Museum. The Theological Repository for 1770 
contains no information on the subject; and no permutation 
of names solves the mystery. There were very few 
magazines published at that early date, so that the choice 
is limited. 

m. 1856. An anonymous translation in Migne's Dictionnaire 
des Apocryphes, torn. i. app. part ii. coll. 1181- 
1286 ; this tome forms vol. xxiii. of his third 
Encyclopedic Theologique. 

The translation is a sorry piece of work, more frequently 
a mere paraphrase from Schwartze's version than a trans- 
lation j there are also frequent omissions, sometimes as 



INTRODUCTION. xli 

many as 40 pagesof the Coptic Codex; e.g., pp. 18, 19, 
36 sq., 50, 51, 72, 73, 86-90, 108-135, 139, 157-160, 162, 
171, 179, 180, 184-186, 221-243, 245-255, 281-320, 324- 
342. These are some of the omissions ; but there are many 
more. It is, therefore, entirely useless to the student. The 
anonymous writer vaguely suggests a late date for the 
treatise because of the complicated nature of the system. 

n. 1860. Lipsius (R. A.). Article " Gnosticismus " in Ersch and 
Gruber's Encyclopaedie, separately published at 
Leipzig, 1860, pp. 95 sq. and 157 sq. ; also Article 
" Pistis Sophia " in Smith and Wace's Dictionary 
of Christian Biography (London), vol. iv., 1887. 

Lipsius considers Pistis Sophia an Egypto-Ophite treatise, 
and with Kostlin assigns its date to the first half of the 
third century. 

o. 1877. Jacobi. Article " Gnosis " in Herzog's Theolog. Real 
Encyclopadie (Leipzig) ; 2nd ed., 1888 ; Translation, 
New York ; 1882, 1883. 

Jacobi believes in an Ophite origin. 

p. 1875-1883. The Paloeographical Society, Facsimiles of MSS. 
and Inscriptions, Oriental Series, ed. by William 
Wright (London). 

Plate xlii. The editor, or whoever is responsible for the 
letter-press, says that the original is later than Valentinus, 
and places the MS. in the seventh century. There is a care- 
ful analysis of the text from the technical standpoint, and 
the facsimile is of f . 11 a. 

q. 1887. King(C. W.). The Gnostics and their Remains, Ancient 
and Medifeval (London), 2nd ed. The first ed. 
appeared in 1864, but contains no reference to 
P. S. 

King regards the Pistis Sophia as the most precious 
relic of Gnosticism. Besides many references scattered 
throughout the volume, there are translations from 



xlii INTRODUCTION. 

Schwartze of pages 227-239, 242-244, 247-248, 255-259, 
261-263, 282-292, 298-308, 341, 342, 358, 375 of the Codex. 
King, who was more of a numismatologist and antiquarian 
than a critic, does not venture an opinion either on the date 
or author. 

r. 1887. Aui61ineau (E.). Essai sur le Gnosticisme egyptien, 
ses Developpements et son Origine egyptienne, in 
the Annals du Musee Guimet (Paris), torn. xiv. Cf. 
especially the third part for system of Valentinus 
and Pistis Sophia, pp. 166-322. 

s. 1880. Amelineau. Article " Les Traitds gnostiques d'Oxford ; 
Etude critique," in the Revue de l'Histoire des 
Religions (Paris, edited by Reville), an essay of 72 
pp., 8vo. 

t. 1891. Amelineau. Notice sur les Papyrus gnostique Bruce, 
Texte et Traduction (Paris), 305 pp., 4to. 

u. 1895. Amelineau. Pistis Sophia, Ouvrage gnostique de 
Valentin, traduit du copte en francais, avec une 
Introduction (Paris), pp. xxxii. and 204, 8vo. 

Amelineau goes thoroughly into the Valentinian origin 
of the treatise, but leans almost exclusively to an Egyptian 
origin of the ideas. The MS. itself, however, he places very 
late, writing on page xi. of his Introduction as follows : 
" After an examination of the enormous faults which the 
scribe has committed, I cannot attribute to the MS. which 
has preserved the Pistis Sophia to us, a date later than the 
ninth or tenth century, and that too the minimum. For 
this I have several reasons. Firstly, the MS. is written on 
parchment, and parchment was hardly ever commonly used 
in Egypt before the sixth or seventh century. Secondly, 
the writing, which is uncial, though passable in the first 
pages of the MS., becomes bastard in a large number of 
leaves, when the scribe's hand is fatigued ; no longer is it 
the beautiful writing of the Egyptian scribes of the great 
periods, but slack, inconsistent, almost round and hurried. 
Thirdly, the faults of orthography in the use of Greek words 



introduction. xliii 

evidently show that the scribe belonged to a period when 
Greek was almost no longer known." 

In a footnote Amelineau says that he is perfectly aware 
that this opinion of his will " raise a tempest," and begs 
for a suspension of judgment till he has published his 
reasons as to the late use of parchment, at greater length. 
Now it was Ptolemy II. (Philadelphia), King of Egypt 
from 283-247 B.C., who forbade the exportation of papy- 
rus from Egypt, and forced the rival bibliophiles at 
Pergamus to copy their books on parchment. The library 
of Pergamus was bequeathed to the Senate of Rome, and 
Antony handed it over to Cleopatra somewhere about 35 
B.C. ; this library, consisting for the most part of parchment 
rolls and books, was placed in the new Brucheion at 
Alexandria, to replace the old Library which was totally 
destroyed by the fire of Caesar's fleet in 47. Parchment, 
then, was common enough as a book-fabric in Alexandria, 
at least 600 years before Amelineau's limit. 

An examination of the MS. does not entirely substantiate 
the strictures of Amelineau on the careless writing of the 
scribe ; the writing though hurried is fairly consistent, 
while the first dozen pages are most admirably written. 
The faults of spelling only prove that this particular scribe 
did not know Geeek, a likely enough thing if the copy was 
made in Upper Egypt and not at Alexandria. I am, there- 
fore, far from convinced by any one of the reasons Ame- 
lineau brings forward. 

v. 1891. Harnack (A.). Uber das gnostische Buch Pistis 
Sophia (Leipzig). 

I have already given Harnack's views on the date ; he 
attributes the authorship to a modified Ophite origin. He 
suggests that Book I. only is properly Pistis Sophia ; Book 
II. should be called the Questions of Mary (p. 94). 

xv. 1892. Schmidt (C). Gnostische Schriften in koptischer 
Sprache aus dem Codex Brucianus, herausgegeben, 
iibersetzt und bearbeitet, pp. 680, 8vo ; in von 




xliv INTRODUCTION. 

Gebliardt and Harnack'sTexte und Untersuchungen 
zur Geschichte der alt christlichen Literatur (Leip- 
zig), viii. Band. 

Schmidt agrees with Harnack as to date, and thinks that 
the Pistis Sophia may be attributed to an Ophite school. 
In the works of the three writers referred to above there is a 
mass of information with regard to the Pistis Sophia, but as 
only the date and to some extent the authorship are being 
dealt with in this Introduction, the further consideration of 
their views must be postponed until a Commentary to form 
a complement to the present translation is attempted. 



[THE FIRST BOOK OF PISTIS SOPHIA.] 

(l) It came to pass, when Jesus had risen from 
the dead, that he passed eleven years 

Jesus 

speaking with his disciples, and in- hitherto 

instructeth 

structing them up to the regions of his dis- 
ciples only 
the first statutes only, and up to up to the 

p i n i region of 

the regions 01 the first mystery, the the first 
mystery within the veil, within the 
first statute, which is the four and twentieth 
mystery, and below those which are in the 
second space of the first mystery, which is 
before all mysteries — the father in the likeness 
of a dove. 

And Jesus said to his disciples : "I am come 
from that first mystery, which is also Whatthe 
the last mystery, the four and twen- J^^f' 
tieth mystery." For his disciples knew roundeth - 
not that mystery, nor did they understand that 
there was anything within that mystery ; but 
they thought that that mystery indeed was the 
chief of the pleroma, and the head of all that 
exists ; and they thought it was the end of all 
ends, for Jesus had said to them concerning 



PISTIS SOPHIA. 



that mystery : "It surroundeth the first statute, 
(2) and the five impressions, and the great 
light, and the five supporters, and even the 
whole treasure of light." 

Moreover, Jesus had not told his disciples the 
The regions whole distribution of all the regions of 
invisible. the great invisible, and of the three 
triple powers, and of the four and twenty in- 
visibles, with all their regions, their aeons, and 
their orders, according to the manner of their 
distribution, for they are the emanations of the 
great invisible ; nor of their uugenerated, self- 
generated, and generated, their light-givers and 
unpaired, their rulers and authorities, their lords 
and archangels, their angels and decans, their 
workmen and all the habitations of their 
spheres, and all the orders of each one of them. 

Nor had Jesus told his disciples the whole 
The trea- distribution of the emanations of the 
sure of light. t reasurej nor their orders, according to 

which they are distributed ; nor had he told 
them their saviours, according to the orders of 
each as they are ; nor had he told them what 
are the guardians which are beside each [gate] 
of the treasure of light ; nor had he told them 
the region of the saviour of the twins, (3) who 
is the child of the child ; nor had he told them 
the regions of the three amens, in what regions 
they are distributed ; nor had he told them in 



FIKST BOOK. 



what region are the five trees, or the seven 
aniens, which are also the seven voices, what 
is their region, according to the manner of their 
distribution. 

Nor had Jesus told his disciples of what type 
are the five supporters, or from what The light- 
region they were brought forth ; nor world - 
had he told them how the great light had 
emanated, or from what region it had been 
brought forth ; nor had he told them of the five 
impressions, nor of the first statute, from what 
region they had been brought forth ; but he 
simply spoke of them, and taught them that 
they existed, without speaking of their emana- 
tion and the order of their regions. And this 
is why they did not know that there were other 
regions within that mystery. 

Nor had he told his disciples : " I pass through 
such or such a region until I enter that mystery, 
or [when] I leave it " ; but, in instructing them, 
he merely said : " I have come from that mys- 
tery." And this is why they thought concern- 
ing that mystery, that it was the end of ends, (4) 
and that it was the chief of the pleroma, and 
even that it was the pleroma itself. For Jesus 
said to his disciples : " It is that mystery which 
surroundeth all the pleromas of which I have 
spoken, from the day on which I first met with 
you even unto this day." And this is, there- 



4 PISTIS SOPHIA. 

fore, why the disciples thought there was nothing 
within that mystery. 

It came to pass, therefore, that the disciples 
Jesus and were sitting together on the Mount of 
are seaTe^ 68 ^li ves j speaking of these things, re- 
Mount of joining with great joy, and being ex- 
oiives. ceeding glad and saying one to another : 

" Blessed are we before all men who are on the 
earth, for the saviour hath revealed this unto 
us, and we have received all fulness and all 
perfection/' And while they were saying these 
things the one to the other, Jesus sat a little 
removed from them. 

It came to pass, therefore, on the fifteenth 
a great day °f the mon th of Tobe, the day of 

dfs^ndX the £ul1 m00D > 0n that da 7' when the 

on Jesus. sun j^ r i sen [ n ^s going, that there 
came forth after it a great stream of light 
shining exceedingly ; there was no measure to 
the light with which it was surrounded, for it 
came forth from the light of lights, and it 
came forth from the last mystery, (5) that is to 
say, the four and twentieth mystery, from the 
interiors to the exteriors which are in the orders 
of the second space of the first mystery. And 
this stream of light poured over Jesus, and 
surrounded him entirely. He was seated apart 
from his disciples, and was shining exceedingly ; 
there was no measure to the light in which he was. 



FIRST BOOK. 5 

But the disciples saw not Jesus because of 
the great light in which he was, or It sur . 
which proceeded from him ; for their ^^ en- 
eyes were blinded by the great light tirel y- 
in which he was. They saw the light only, 
shooting forth great rays of light. And the 
rays of light were not equal together, but the 
light was of every kind, and of every type, 
from the lower to the higher part thereof; each 
[ray] more admirable than its fellow, in in- 
finite manner, in a great glory of immeasurable 
light, which stretched from the earth to the 
heavens. And when the disciples saw the light, 
they were in great fear and great confusion. 

(6) It came to pass, therefore, when this stream 
of light had come upon Jesus, and had Jesus as _ 
gradually surrounded him, that Jesus £^ eth 
was borne upward or soared aloft, heaven - 
shining exceedingly in an immeasurable light. 
And the disciples gazed after him, none of them 
speaking, until he had entered into the heaven. 
They were all in great silence. These things 
then came to pass on the fifteenth day of the 
moon, the day on which it is full in the month 
of Tobe. 

It came to pass, when Jesus had ascended into 
heaven, after the third hour, that all the powers 
of the heavens were confused, and all were 
thrown one on another in turn, they and all 



6 PISTIS SOPHIA. 

their aeons, all their regions, and all their orders, 
and the whole earth was shaken, and 

The confu- 
sion of the a n the inhabitants thereof. And con- 
powers and 
the great fusion was upon all men in the world, 

earthquake. 

and also upon the disciples, and all 
thought that the world would surely be 
destroyed. 

And all the powers which are in the heavens 
did not cease to be in confusion, they and the 
whole world, and all were shaken the one on the 
other in turn, from the third hour of the fifteenth 
day of the moon of Tobe, until the ninth hour 
of the morrow. 

And all the angels with their archangels, and 
The dismay all the powers of the height, (7) all 

ofthedis- r . . . . 

cipies. sang from the interior of the interiors, 

so that the whole world heard their voice ; they 
ceased not till the ninth hour of the morrow. 
But the disciples sat together in fear, and were 
in the greatest possible distress. They feared 
because of the great earthquake which was 
taking place, and they wept together, saying : 
" What will be ? Surely the saviour will not 
destroy all the regions ? " Thus saying, they 
wept together. 

On the ninth hour of the morrow, the heavens 
Jesus de- were opened, and they saw Jesus de- 

scendeth . . 

again. scending, shmmg exceedingly ; there 

was no measure to the light which surrounded 



FIRST BOOK. 7 

him, for he shone more brightly than when he 
had ascended to the heavens, so that it is 
impossible for any in this world to describe the 
light in which he was. He shot forth rays 
shining exceedingly ; his rays were without 
measure, nor were his rays of light equal to- 
gether, but they were of every figure and of 
every type, some being more admirable than 
the others in infinite manner. And they were 
all pure light in every part at the Thenat ure 
same time. It was of three degrees, ofhls § lor y- 
one surpassing the other in infinite manner. The 
second, which was in the midst, excelled the 
first which was below it, and the third, the most 
admirable of all, surpassed the two below it. 
The first glory was placed below all, like to the 
light which came upon Jesus (8) before he as- 
cended into the heavens, and was very regular 
as to its own light. And the three degrees of 
light were of every variety of light and type, 
each excelling the others in infinite manner. 

It came to pass, when the disciples had seen 
these things, that they feared exceed- Jesus ad- 

dressetli 

ingly, and were troubled. But Jesus, them. 
the compassionate and merciful-minded, when 
he saw that his disciples were troubled with 
great confusion, spake unto them, saying : 
" Take courage. It is I, be not afraid." 

It came to pass, when the disciples heard 



8 PISTIS SOPHIA. 

these words, that they said : " Master, if it be 
thou, withdraw thy glorious light that we may 
be able to stand, so that our eyes be not blinded. 
We have been dismayed, and the whole world 
hath been dismayed, by the greatness of the light 
which is in thee." 

Then Jesus drew to himself the glory of his 
He draweth light ; and when this was done, all the 
untohim- disciples took courage and came to 
self * Jesus, and cast themselves together at 

his feet and worshipped him, rejoicing with great 
joy. They said unto him: " Master, whither 
didst thou go ? or on what ministry wentest 
thou ? or wherefore are all these confusions and 
shakings which have taken place ? " 

Then Jesus, the compassionate, said unto them : 
He pro- "Rejoice and be glad from this hour, 
teinhem f° r I have gone to the regions whence 

all things. i came fortlL (g) From this day 

forth, therefore, will I speak with you freely, 
from the beginning of the truth unto the com- 
pletion thereof; and I will speak to you face to 
face without parable. From this hour will I 
hide nothing from you of the things which 
pertain to the height, and of those of the region 
of truth ; for authority hath been given me by 
the ineffable and by the first mystery of all 
mysteries to speak to you, from the beginning 
to the end, from the interiors to the exteriors, 



FIRST BOOK. y 

and from the exteriors to the interiors. 
Hearken, therefore, that I may tell you all 
things. 

" It came to pass, as I was sitting a little re- 
moved from you on the Mount of Olives, medi- 
tating on the duties of the ministry for which I 
was sent, which they said was completed, and 
[how] the last mystery had not yet sent me my 
vesture — it is the four and twentieth mystery 
from the interiors to the exteriors, of those 
which are in the second space of the first mys- 
tery, in the orders of that space— it came to 
pass, therefore, when I understood that the duty 
of the ministry for which I had come was ful- 
filled, and that that mystery had not yet sent 
me my vesture, w T hich I had placed in it, until 
its time should be fulfilled — I was meditating 
on this on the Mount of Olives, a little removed 
from you — it came to pass, when the sun rose 
in the place of its rising, that then through the 
first mystery, which was from the beginning, on 
account of which the universe hath been created, 
(10) from which also now I am come, now and 
not formerly before they had crucified me ; it 
came to pass, by order of that mystery, 

, , . r , . . How the 

that this vesture ol light was sent vesture of 
me, which he had given me from the sent unto 
beginning, and which I had placed 
in the last mystery, which is the four and 



10 PISTIS SOPHIA. 

twentieth mystery, from the interior of those 
which are in the orders of the second space of 
the first mystery. This is the vesture, then, 
which I had left in the last mystery, until the 
time should be fulfilled when I should take it 
again; and should begin to speak to the human 
race, and reveal to them all things from the 
beginning of the truth to its completion, and 
speak to them from the interiors of the interiors 
to the exteriors of the exteriors, and from the 
exteriors of the exteriors to the interiors of the 
interiors. Rejoice, therefore, and be glad and 
rejoice more than greatly, for it is to you that it 
hath been given, that I first speak from the 
beginning of the truth to its completion. 

"For this cause have I chosen you from the 
beginning through the first mystery. 

Of the souls . . . _ . _ 

of the disci- Rejoice, therefore, and be glad, in that 

pies and . i i / \ r 

their incar- when 1 came into the world, (11) trom 
the beginning, I brought with me 
twelve powers, as I told you from the begin- 
ning. I took them from the hands of the 
twelve saviours of the treasure of light, accord- 
ing to the command of the first mystery. These 
powers, therefore, 1 cast into the wombs of your 
mothers, when I came into the world, and they 
are those which are in your bodies this day. 
For these powers have been given unto you 
before the whole world, for it is ye who are to 



FIEST BOOK. 11 

save the whole world, and that ye may be able 
to bear the threat of the rulers of the world, 
and the calamities of the world, and their 
dangers, and all the persecutions which the 
rulers of the height must bring upon you. 
Many times have I said unto you, the power which 
is in you, I have brought it from the twelve 
saviours which are in the treasure of light. For 
which cause I said unto you from the beginning 
that ye were not of this world. And I also am 
not of this world, for all men who are of this 
world have taken their soul from the rulers of 
the aeons. But the power which is in you is 
from me. Ye are souls which pertain to the 
height, which I have brought from the twelve 
saviours of the treasure of light, and which I 
have received as a share of my power, which I 
received from the beginning. (12) And when 
I set forth to come into this world, I passed 
through the midst of the rulers of the sphere ; 
I assumed the likeness of the angel Gabriel, in 
order that the rulers of the aeons might not 
recognise me, but think that I was the angel 
Gabriel. 

" It came to pass, when I had passed through 
the midst of the rulers of the aeons, 0f the in _ 
that I looked down on the world of ofTohnThe 
men, by order of the first mystery ; Ba P tlst - 
I found Elizabeth, mother of John the Baptist, 



12 PISTIS SOPHIA. 

before she had conceived him ; I cast into her a 
power which I had received from the hand of 
the little lao, the good, who is in the midst, 
that he might preach before me and prepare my 
way, and baptise in the water of the remission 
of sins. This power, then, is in the body of 
John. 

" Moreover, in the region of the soul of the 
That John rulers, destined to receive it, I found 
Tforme? 8 - the soul of the prophet Elias, in the 
birth. aeons of the sphere, and I took him, 

and receiving his soul also, I brought it to the 
virgin of light, and she gave it to her receivers ; 
they brought it to the sphere of the rulers, and 
cast it into the womb of Elizabeth. Wherefore 
the power of the little lao, who is in the midst, 
and the soul of Elias the prophet, are united 
with the body of John the Baptist. (13) For 
this cause have ye been in doubt aforetime, 
when I said unto you, ' John said, I am not 
the Christ ' : and ve said unto me, ' It is written 
in the Scripture, that when the Christ shall 
come, Elias will come before him, and prepare 
his way.' And I, when ye had said this unto 
me, replied unto you, ' Elias verily is come, 
and hath prepared all things, according as it 
is written ; and they have done unto him what- 
soever they would.' And when I perceived that 
ye did not understand that I had spoken con- 



FIEST BOOK. 13 

cerning the soul of Elias united with John the 
Baptist, I answered you openly and face to face 
with the words, ' If ye will receive it, John the 
Baptist is Elias who, I said, was for to come.' ' 

And Jesus continued his conversation, and 
said: "It came to pass, after these of his own 
things, that I looked down again into through* 011 
the world of men ; I found Mary, who Mary - 
is called my mother, after the material body ; I 
spoke to her also in the form of Gabriel ; and 
when she had betaken herself into the height 
towards me, I implanted in her the first power 
which I had received from the hands of Barbelo, 
that is to say, the body which I bore in the 
height, and instead of the soul, I implanted 
in her the power which I had received from 
the hands of the great Sabaoth, the good, (14) 
who is in the region of the right. 

" And the twelve powers of the twelve saviours 
of the treasure of light, which I had More con- 
received from the twelve ministers of Sj^ 
the midst, I cast into the sphere of S?7dSo? 
the rulers ; and the decans of the ples - 
rulers, with their workmen, thought that they 
were the souls of the rulers ; and the workmen 
brought them, and I bound them into the bodies 
of your mothers. And when your time was full, 
ye were brought forth into the world, no soul 
of the rulers being in you. Ye have received 



14 PISTIS SOPHIA. 

your portion from the power which the last 
supporter breathed into the mixture, which 
[power] was blended with all the invisibles and 
rulers, and all the aeons. Ouce only was it blended 
with the world of destruction, which is the mix- 
ture. This [power] I brought out from myself 
from the beginning ; I cast it into the first 
statute, and the first statute cast a portion 
thereof into the great light, and the great light 
cast a portion of that which it received into the 
five supporters, and the last supporter took a 
portion of that which it received, and cast it 
into the mixture. (15) And this [power] dwelleth 
in all those who dwell in the mixture, in the 
manner in which I have just told you." 

When Jesus, therefore, had said these things 
to his disciples on the Mount of 

Why they § r 

should re- Olives, he continued in his conversa- 

joice that t ... ^ 

the time of tion to his disciples, and said : " Ke- 

his investi- . . . 

turehad joice, and be glad, and add joy to 
joy, for the times are fulfilled for me 
to put on my vesture, which hath been prepared 
for me from the beginning ; the same which I 
laid up in the last mystery, until the time of 
its completion. The time of its completion is 
the time when I shall receive commandment 
from the first mystery to speak to you from 
the beginning of the truth to the end thereof, 
and from the interiors of the interiors, for the 



FIKST BOOK. 15 

world is to be saved by you. Kejoice, therefore, 
and be glad, for ye are more blessed than all 
men who are on the earth, for it is ye who shall 
save the whole world." 

It came to pass, when Jesus had finished 
speaking these things to his disciples, that he 
again continued in his conversation, and said 
unto them : " Lo, I have put on my vesture, 
and all power hath been given me by the first 
mystery. Yet a little while and I will tell you 
the mystery of the pleroma and the pleroma of 
the pleroma ; I will conceal nothing from you 
from this hour, but in perfectness will I perfect 
you in the whole pleroma, and all perfection, 
and every mystery, (16) which things, indeed, 
are the perfection of all perfections, the pleroma 
of all pleromas, and the gnosis of all gnoses, 
which are in my vesture. I will tell you all 
mysteries from the exterior of the exteriors, to 
the interior of the interiors. Hearken, I will 
tell you all things which have befallen me. 

" It came to pass, when the sun had risen in 
the regions of the east, that a great 

& . . Themys- 

stream of light descended in which teryofthe 

five words 

was my vesture, the same which I had on the 
laid up in the four and twentieth 
mystery, as I have said unto you. And I 
found a mystery in my vesture, written in 
these five words which pertain to the height, 



16 PISTIS SOPHIA. 

zama zama ozza rachama ozai. And this is 
the interpretation thereof: 

" The mystery which is beyond the world, 
The inter- that whereby all things exist : It is 
thereof. all evolution and all involution ; it 
projected all emanations and all things therein. 
Because of it all mysteries exist and all their 
regions. 

" ' Come unto us, for we are thy fellow -mem- 
bers. We are all one with thee. We are one 
and the same, and thou art one and the 
same. This is the first mystery, (17) which 
hath existed from the beginning in the in- 
effable, before it came forth ; and the name 
thereof is all of us. Now, therefore, we all live 
together for thee at the last limit, which also is 
the last mystery from the interior. That also is 
a part of us. Now, therefore, we have sent thee 
thy vesture, which, indeed, is thine from the be- 
ginning, which thou didst leave in the last limit, 
which also is the last mystery from the interiors, 
until its time should be fulfilled, according to 
the commandment of the first mystery. Lo, its 
time being fulfilled, I will give it thee. 

" 'Come unto us for we all stand near to clothe 
The three thee with the first mystery and all his 
light. glory, by commandment of the same, 

in that the first mystery gave us two vestures 
to clothe thee, besides the one we have sent 



FIRST BOOK. 17 

thee, since thou art worthy of them, and art 
prior to us, and came into being before us. 
For this cause, therefore, the first mystery hath 
sent for thee through us the mystery of all his 
glory, two vestures. 

'"The first hath in it the whole glory of all 
the names of all the mysteries, and of T hefirst 
all the emanations of the orders of the vesture - 
spaces of the ineffable. 

(18) "'And the second vesture hath in it 
the whole glory of the name of all the The secon< i 
mysteries, and of all the emanations vesture - 
which are in the orders of the two spaces of the 
first mystery. 

" ' And in this [third] vesture, which we have 
now sent thee, is the glory of the The third 
name of the mystery, the revealer, vesture - 
which also is the first statute, and the mystery 
of the five impressions, and the mystery of the 
great legate of the ineffable, which is this 
great light, and also the mystery of the five 
leaders, which are the five supporters. There 
is also in the vesture the glory of the name 
of all the orders of the emanations of the 
treasure of light, with their saviours and the 
orders of their orders, to wit, the seven aniens, 
which are the seven voices, and the five trees 
and the three amens, and the saviour of the 

twins, which is the child of the child ; and 

2 



18 PISTIS SOPHIA. 

also the mystery of the nine guardians of 
the three gates of the treasure of light. There 
is also therein all the glory of every name which 
is on the right, and of all those which are in 
the midst. Moreover, there is also therein all 
the glory of the great invisible, (19) that is to 
say, of the great forefather, and all the mystery 
of the three triple powers, and the mystery 
of their whole region, and also the mystery of 
all their invisibles and of all those who are in 
the thirteenth seon, and the name of the twelve 
seons, with all their rulers, all their archangels, 
all their angels, and all who are in the twelve 
seons, and every mystery of the name of all 
those who are in the [sphere of] fate, and in all 
the heavens, and the whole mystery of the name 
of those in the spheres and their firmaments, and 
all that they contain, and their regions. 

" ' Lo, therefore, we have sent thee this ves- 
The day of ture, without any knowing it from 

" Come 

unto us." the first statute downwards, because 
the glory of its light was hidden in it [the 
first statute], and the spheres with all their 
regions from the first statute downwards [knew 
it not]. Make haste, therefore, clothe thyself 
with this vesture. Come unto us ; for ever, 
until the time appointed by the ineffable was 
fulfilled, have we been in need of thee, to clothe 
thee with two of the vestures, by order of the 



FIRST BOOK. 19 

first mystery. (20) Lo, then, the time is ful- 
filled. Come, therefore, to us quickly, that we 
may put them on thee, until thou hast accom- 
plished the full ministry of the perfections of 
the first mystery, the ministry appointed for 
thee by the ineffable. Come, therefore, to us 
quickly, in order that we may clothe thee, ac- 
cording to the commandment of the first mys- 
tery ; for yet a little while, a very little while, 
and thou shalt come to us, and shalt leave 
the world. Come, therefore, quickly, that thou 
mayest receive the whole glory, the glory of the 
first mystery.' 

" It came to pass, therefore, when I saw the 
whole mystery of those words in the Jesus 

putteth on 

vesture which had been sent me, that his vesture. 
I at once clothed myself therewith. I became 
exceedingly radiant, and soared into the height. 
"I drew nigh to the gate of the firmament, 
shining exceedingly ; there was no He enter- 

i t i • i • i t eth the 

measure to the light in which 1 was. firmament. 
The gates of the firmament were shaken one 
above the other in turn, and all were thrown 
open together. 

"And all the rulers, all the powers, and all 
the angels therein, were at once thrown into 
confusion because of the great light which was in 
me. They gazed at the vesture of light with 
which I was clothed, and which was brilliantly 



20 PISTIS SOPHIA. 

shining ; they saw the mystery which contained 
The powers their names ; they feared exceedingly ; 

ment'a^" ( 21 ) and a11 the bonds with whicn the y 

anTfaU were bound were loosed ; each left his 
down and ran k and they bowed down before me, 

worship 7 J ' 

him - and worshipped me, saying, * How 

hath the lord of the pleroma changed us without 
our knowing ? ' And they sang together to the 
interior of the interiors, but me they saw not ; but 
they saw only the light, and they were in great 
fear, and were exceedingly troubled, and sent 
forth their song to the interior of the interiors. 

"And having left that region behind me, I 
He enter- came unto the first sphere, shining 
first sphere, exceedingly, far more brightly than 1 
shone in the firmament, forty and nine times. 
It came to pass, therefore, when I had come to 
the gate of the first sphere, that its gates were 
shaken, and opened of themselves all together. 

" I entered into the mansions of that sphere, 
The powers shining exceedingly ; there was no 
sphered measure to the light that was in me. 
andfcil ^ nd a ^ tne ru l ers > with all those who 
down and were m that sphere, were in confusion 

worship r 

him - one with another ; they saw the great 

light that was in me, and they gazed upon my 
vesture ; they saw in it the mystery of their 
name, and were more and more distressed. And 
they were in great fear, saying, ' How hath the 



FIRST BOOK. 21 

lord of the pleroma changed us without our 
knowing V (22) And all their bonds were un- 
loosed, as well as their regions and their orders ; 
and each abandoned his order, they bowed them- 
selves all together, they worshipped before me or 
before my vesture, and they all sang together to 
the interior of the interiors, being in great fear 
and great confusion. 

" And having left that region behind me, I 
came unto the second sphere, which He enter . 
is the fate. All its gates were thrown second 
into confusion, and opened one after s P here - 
another in turn ; and I entered into the man- 
sions of the fate, shining exceedingly ; there was 
no measure to the light that was in me, for I 
shone in the fate more than in the sphere forty 
and nine times. 

" And all the rulers and all those who were in 
the fate were thrown into confusion ; The powers 
they fell on one another, they were ° n ^phere 
in exceeding great fear on seeing the anTfaiT^' 
great light that was in me. They gazed down , ^ nd 

o e> J o worship 

on my shining vesture, they saw the him - 
mystery of their names on my vesture, and were 
more and more confused, and were in great fear, 
saying, ' How hath the lord of the pleroma 
changed us without our knowing?' And all 
the bonds of their regions, of their orders, and 
of their mansions were unloosed ; they drew 



22 PISTIS SOPHIA. 

nigh all together, they bowed themselves, they 
worshipped before me, and sang all together to 
the interior of the interiors, (23) being in great 
fear and great confusion. 

"And having left that region behind me, I 
Heentereth ascended to the great aeons of the 
the aeons. ru l ers? J drew nigh to their veils and 
their gates, shining exceedingly ; there was no 
measure to the light which was in me. It came 
to pass when I came unto the twelve 330ns, that 
their veils and their gates were shaken one on 
another ; their veils were drawn aside of their 
own accord, and their gates opened of them- 
selves. And I entered into the aeons, shining 
exceedingly ; there was no measure to the light 
that was in me, which was brighter than the 
light with which I shone in the regions of the 
fate, forty and nine times. 

" And all the angels of the aeons, their arch- 
angels, their rulers, their gods, their 

The powers & ° 

of the aeons lords, their authorities, their tyrants, 

are amazed, _ * 

and fail their powers, their sparks, their light- 
down and , , , .... 

worship givers, their unpaired, their invisibles, 

him. . . . 

their forefathers, and their triple 
powers, saw me, shining exceedingly ; there was 
no measure to the light which was in me. They 
were thrown into confusion the one on the other ; 
great fear fell upon them when they saw the 
great light that was in me. And their great 



FIRST BOOK. 23 

confusion (24) and great fear reached to the 
region of the great invisible forefather, and of 
the three great triple powers. Because of the 
great fear of their confusion, the great forefather 
himself, and the three triple powers, began to 
run hither and thither in their region, and they 
could not close all their regions because of the 
great fear in which they were. They threw into 
confusion all their aeons together, with all their 
spheres and orderings, fearing and being greatly 
troubled because of the great light that was in 
me — far different from what it was when I was 
on the earth of human kind, when my shining 
vesture came upon me, for the earth could not 
have borne the light such as it was in reality, 
else would the world be resolved and all upon it 
at the same time. But the light which was in 
me in the twelve aeons was . . . myriad, 
and seven thousand and eight hundred times 
greater than when I was in the world among 
you. 

" It came to pass, therefore, when all those 
who are in the twelve aeons had seen Adamas 
the great light which was in me, that tyrants* 
they were all thrown into confusion figh * , ., 

J against the 

one on another, and ran from one side llght - 
to the other in the aeons ; and all the aeons, 
with all their regions and all their ordering, 
were shaken on account of the great fear 



24 PISTIS SOPHIA. 

which came upon them, (25) because they 
knew not the mystery which had taken place. 
And Adamas, the great tyrant, and all the 
tyrants which are in all the aeons, began to fight 
in vain against the light, and they knew not 
with what they fought, for they saw nothing be- 
yond the exceeding great light. It came to pass, 
when they fought against the light, that they 
expended their strength one against the other, 
they fell down in the aeons, they became as the 
inhabitants of the earth who are dead, and who 
have no breath in them. 

" And I took from all of them a third of their 
power, in order that they should no 

Hetaketh r . ... 

from them more prevail in their evil doings ; and 

a third of 

their in order that, if the men who are in 

the world should invoke them in 
their mysteries which the transgressing angels 
brought down from above — that is to say, their 
magic rites — in order that, therefore, if they 
should be invoked in evil practices, they should 
not accomplish them. 

" And the fate and sphere of which they are 

the lords I changed, and I brought 

changeth it to pass that for six months they 

the motion 

of their should turn to the left and accom- 
plish their influences, and for six 
months turn to the right and accomplish their 
influences. For by order of the first statute, and 



FIRST BOOK. 25 

by order of the first mystery, (26) leou, the over- 
seer of the light, had placed them facing the left 
for all time, accomplishing their influences and 
actions. It came to pass, therefore, that when 
I had entered into their regions, they rebelled 
and fought against the light. I took from them 
the third part of their power, in order that they 
should not accomplish their evil actions. And 
the fate and sphere over which they rule I 
changed, and set them facing the left for six 
months, accomplishing their influences, and set 
them to turn six months to the right, accom- 
plishing their influences." 

And when he had spoken these things unto 
his disciples, he said unto them : " He that hath 
ears to hear, let him hear." 

It came to pass, when Mary had heard the 
words which the saviour said, that she gazed, 
as one inspired, into the air for the space of an 
hour. She said unto him : " Master, give com- 
mandment unto me to speak freely." 

And Jesus, the compassionate, answered and 
said unto Mary : " Speak freely, Mary, 
thou blessed one, whom I will perfect asketh and 

receiveth 

in all the mysteries of the dwellers on permission 
high, thou, whose heart is right for the 
kingdom of the heavens more than all thy 
brethren." 

Then said Mary to the saviour : " Master, 



26 PISTIS SOPHIA. 

the word that thou hast spoken, to wit, (27) 
' he that hath ears to hear, let him hear,' thou 
hast said it unto us, in order that we may 
understand the word which thou hast spoken. 
Give ear, therefore, Master, that I may 
speak freely. 

" The word which thou hast spoken, to wit, 
' I changed their fate and their 

Mary inter- 
preted the spheres over which they rule, in order 

same from ■ * 1 n • 

the words that, if the race of men should invoke 
them, in the mysteries which the 
transgressing angels taught them for the accom- 
plishing of their evil deeds, and all that is un- 
lawful in the mystery of their magic ' — in order 
[then], that they might no more from this hour 
accomplish their impious works, (for thou hast 
taken from them their power, and their or- 
dainers of the hour, and diviners, and those who 
teach the men of the world all that shall come 
to pass,) in order that they should no more from 
this hour have a mind for teaching them what 
will come to pass, (for thou hast changed their 
revolution, and thou hast made them turn to 
the left for six months, accomplishing their 
influences, and thou hast made them face to 
the right for the six remaining months, accom- 
plishing their influences) — concerning this word, 
Master, the power which was in Isaiah, the 
prophet, spake as follows, and delivered it in a 



FIRST BOOK. 27 

spiritual parable, at the time when he spake of 
the vision of Egypt, saying, 'Where, then, 
Egypt, where are thy diviners and ordainers of 
the hour, (28) and those whom they evoke from 
the earth, and those whom they evoke from 
themselves ? Let them show thee from this 
hour the deeds which the lord Sabaoth shall 
do!' 

" Thus then the power which was in Isaiah, 
the prophet, prophesied before thy coming ; it 
prophesied concerning thee that thou shouldst 
take away the power of the rulers of the aeons ; 
that thou shouldst change their sphere and 
their fate, in order that they might know no- 
thing from henceforth. This is why it said, 
' Ye shall know nothing of that which the lord 
Sabaoth shall do ' ; that is to say, none of the 
rulers shall know what thou wilt do unto them 
henceforth from this hour ; that is to say, with 
' Egypt,' for they are the inefficacious matter. 
The power, therefore, which was in the prophet 
Isaiah, prophesied concerning thee aforetime, 
saying, ' Henceforth, from this hour, ye shall 
not know what the lord Sabaoth shall do unto 
them,' because of the light-power which thou 
didst receive from the hand of Sabaoth, the 
good, who is in the region of the right, the 
power which is in thy material body to-day. For 
this cause, therefore, Jesus, my master, thou 



28 PISTIS SOPHIA. 

hast said unto us, 'He that hath ears to hear, let 
him hear,' since thou wouldst know whose heart 
is earnestly set on the kingdom of the heavens." 

It came to pass, when Mary had finished 
saying these things, that Jesus said unto her : 
" Well said, Mary, since thou art blessed before 
all women who are on the earth, (29) for thou 
shalt be the pleroma of all pleromas, and the 
perfection of all perfections." 

When Mary heard the saviour speak these 
Jesus com- words, she rejoiced greatly, and came 
Mary et she ^° J esus > anQl - bowed herself before him, 
f uestioneth anc ^ worshipped his feet, and said unto 
him on the n i m . tt ]\/[ as t er give ear unto me, that 

changing of ' ° 

the spheres, j mav question thee on this matter, 
before that thou tellest us the regions whither 
thou hast gone." 

And Jesus answered and said unto Mary : 
" Speak freely, and fear not. All things thou 
seekest, I will reveal unto thee." 

Mary said: "Will all men who know the 
mystery of the magic of all the rulers of all the 
seons of the fate, and of those of the sphere, in 
the way in which the transgressing angels have 
taught them ; if they invoke them in their 
mysteries, that is to say, in their evil magic 
rites, to the hindering of good deeds — will they 
accomplish them, henceforth from this hour, or 
not ? " 



FIRST BOOK. 29 

And Jesus answered and said unto Maiy : 
"They will not accomplish them as j esusex . 
they accomplished them from the be- ^ther h the 
ginning, for I have taken from them of^ rsion 
the third of their power ; but they s P heres - 
will make use of those who know the mysteries 
of the magic of the thirteenth seon ; (30) they 
will accomplish them perfectly and at their 
ease, for I have not taken away the power in 
that region, according to the command of the 
first mystery." 

It eame to pass, when Jesus had finished 
saying these words, that Mary insisted further, 
and said : " Master, surely the ordainers of the 
hour, and diviners, will no more tell men what 
will come to pass, henceforth from this hour ? " 

But Jesus answered and said unto Mary : 
" If the ordainers of the hour chance upon the 
fate, and the sphere, turning towards the left, 
according to their first emanation, their words 
shall come to pass, and they will say what is 
to take place ; but if they chance on the fate, or 
the sphere, turning to the right, they cannot 
obtain any truth, since I have changed their 
influences, their four angles, their three angles, 
and their eight configurations ; for originally 
their influences were constant, then when they 
turned to the left, as well as their four angles, 
their three angles, and their eight configura- 



30 PISTIS SOPHIA. 

tions ; but now that I have made them turn to 
the left for six months and turn to the right for 
six months, he who, verily, shall find their 
numbering from the time when I changed 
them, and when I set them for six months to 
face their left hand, and for six months to 
face their right hand course, (31) he who, 
verily, shall thus observe them, will discover 
their influences with certainty ; he will fore- 
tell all that a man shall do. In the same way, 
also, the diviners, if they invoke the name of 
the rulers, if they meet with them facing the left, 
all things which they shall ask of their decans, 
the latter will tell them with accuracy. But if 
the diviners invoke their names at the time 
when their revolution is to the right, they will 
not give ear unto them, because they are facing 
in another way from the first figure in which 
Ieou had placed them ; for other are their names 
when they turn to the left, and other are their 
names when they turn to the right ; and if they 
are invoked when they turn to the right, the 
truth will not be obtained, but confusion will 
seize upon them, and with threatening they will 
threaten them. Those, therefore, who do not 
know their revolution, when they turn to the 
right, their three angles, and their four angles, 
and all their configurations, will find no truth, 
but will be greatly confused, and will be in 



FIEST BOOK. 31 

great error, because the operations which they 
were accustomed formerly to effect in their 
four angles, at the time when they turned to 
the left, and in their three angles, and in their 
eight configurations, the operations in which 
they were constant, at the time when they 
turned to the left — these I have now changed, 
and I have caused them to make all their con- 
figurations turning to the right for six months, 
in order that they may be confused in all their 
extent ; (32) on the other hand, I have made 
them turn to the left for six months, accom- 
plishing the actions of their influences and of 
all their configurations, in order that they may 
be thrown into confusion, and wander in error 
— the rulers who are in the aeons, in their 
spheres, in their heavens, and in all their 
regions, so that they may not, even them- 
selves, understand their path." 

It came to pass, that when Jesus had said 
these words — Philip was sitting writ- Philip 

- . questioneth 

mg all the words that Jesus spake — it Jesus. 
came to pass, therefore, after this, that Philip 
drew nigh, bowed himself, and worshipped the 
feet of Jesus, saying : " Master and saviour, 
grant me permission to speak before thee and 
to question thee on this word, before that thou 
tellest us of the regions whither thou didst go 
for thy ministry." 



32 PISTIS SOPHIA. 

The saviour, the compassionate, answered and 
said unto Philip : " Permission is given thee to 
speak what thou wilt." 

And Philip answered and said unto Jesus : 
" Master, on account of what mystery hast thou 
changed the manner in which were bound the 
rulers, their aeons, and their fate, their sphere, 
and all their regions ; and why hast thou 
plunged them into dire confusion in their path ; 
and why do they wander in their course ? Hast 
thou done this unto them for the salvation of 
the world, or hast thou not ? " 

And Jesus answered and said unto Philip, 
Why the and to all the disciples together: (33) 
E^wJ? 6 "I have changed their path for the 

seons was & Jr 

changed. salvation of all souls. Amen, amen, I 
say unto you, if I had not changed their path, 
they would have destroyed a host of souls, and 
a long period would have elapsed before the 
rulers of the aeons would have been dissolved, 
together with the rulers of the fate and of 
the sphere, of all their regions, and of all 
their heavens, with those of all their aeons ; 
and the souls would have continued without 
this region a long period of time, and the 
number of perfected souls would have been 
kept back from its accomplishment, of those 
souls which shall be counted in the heritage 
of the height, by means of the mysteries, and 



FIRST BOOK. 33 

shall dwell in the treasure of light. For this 
cause, therefore, I changed their path that they 
might be disturbed and thrown into confusion, 
so that they might lose their power, which is 
in the matter of their world, which they make 
into souls, in order that they might be quickly 
purified ; that those who are to be saved, they 
and all their power, might be carried on high, 
while those who are not to be saved, might be 
quickly resolved." 

It came to pass, when Jesus had said 
these things unto his disciples, that 

. t Mary ques- 

Mary, the fair in speech and the tionethhim 
blessed one, drew nigh, she bowed 
herself at the feet of Jesus, saying : (34) 
" Master, suffer me to speak in thy presence, 
and be not wroth with me, if I distress thee 
with frequent questioning." 

The saviour answered with compassion, and 
said unto Mary : " Speak the word thou desirest, 
and I will explain it to thee in all freedom." 

Mary answered and said unto Jesus : " Master, 
how would the souls have delayed outside this 
region; and how will they be speedily purified?" 

And Jesus answered and said unto Mary : 
" Well said, Mary; thou questionest fairly with 
a fair question, and thou approachest every- 
thing with diligence and precision. Now, 

therefore, henceforth from this hour, I will 

3 



34 PISTIS SOPHIA. 

conceal nothing from you, but I will reveal 
everything unto you with certainty and all 
freedom. Hearken, then, Mary, and ye all, my 
disciples, give ear. Before I had published [the 
tidings] to all the rulers of the aeons, to all the 
rulers of the fate and of the sphere, they were 
all bound in their bonds, in their spheres, and 
in their seals, as Ieou, the overseer of the light, 
had bound them from the beginning ; each of 
them remained in his order, and each of them 
went in his course, as Ieou, the overseer of the 
light, had placed them. And when 

The coming . 

ofMeichise- the time of the number of Melchise- 
dec. the great receiver of the light, 
had come, he came into the midst of the 
aeons and of all the . rulers, (35) bound in 
the sphere and in the fate ; he took away the 
bright light of all the rulers of the aeons, and 
of all the rulers of the fate, and also of those 
of the sphere — for he took away that which 
troubled them — and he roused up the caretaker 
who was over them, to make their circles turn 
swiftly, and he took away the power which was 
in them, the breath of their mouth, the tears of 
their eyes, and the sweat of their bodies. 

" And Melchisedec, the receiver of light, puri- 
Of the ^ e d a ll these powers, in order to carry 

onhetouis their % nt mto tne treasure of light, 
of men. while the workmen of all the rulers 



FIEST BOOK. 35 

gathered together all their matter, and the 
workmen of all the rulers of the fate, with 
the rulers of the sphere, they who are be- 
neath the aeons, took it to make therefrom the 
souls of men, of cattle, of reptiles, of beasts, or 
of birds, and send them into the world of men. 
The receivers of the sun and the receivers of the 
moon also, having observed the heaven, and 
having seen the configurations of the paths of 
the aeons, and the configurations of the fate, 
and those of the sphere, then took from them 
the power of the light, and the receivers pre- 
pared to set it apart, (36) until they should hand 
it over to the receivers of Melchisedec, the puri- 
fier of light ; and their material purgation they 
carried into the sphere, which is below the aeons, 
that they might make thence the souls of men, 
and make also the souls of reptiles, or of cattle, or 
of beasts, or of birds, according to the cycle of 
the rulers of this sphere, and according to all the 
configurations of its revolution, in order to cast 
them into this world of men, so that they 
might be souls in this region, as I have just 
told you. 

" These things they accomplished persever- 
ingly, before their power diminished in them 
and they became feeble, without energy, and 
powerless. It came to pass, therefore, that 
when they were without power, when their 



36 PISTIS SOPHIA. 

power began to diminish in them, and they 
became feeble in their power, that the light which 
was in their region, ceased, their kingdom was 
dissolved, and all quickly passed through it ; it 
came to pass, therefore, when they began to 
understand these things in the course of time, 
and when the number of the reckoning of 
Melchisedec, the receiver, was accomplished, 
that he came again, he entered into the midst 
of the rulers of all the aeons, and into the midst 
of all the rulers of the fate, as well as of those of 
the sphere, and he threw them into confusion, 
and caused their circles to be quickly abandoned. 
(37) And forthwith they were constrained, and 
cast forth their power from themselves by the 
breath of their mouth, by the tears of their eyes 
and the sweat of their bodies. 

" And Melchisedec, the receiver of light, puri- 
The rulers fied them, as he had constantly done ; 
matter, so he carried their light into the treasure 

that souls ptij. i j.j.1 j.±. i* 

may not be °* light ; and as to the matter ot pur- 
fabncated. g a ^ 0I1) a ii t he ru i ers f the aeons, the 

rulers of the fate, and those of the sphere, sur- 
rounded it and devoured it. They did not let it 
go, to become souls in the world, for they had 
devoured their matter, so that they might not 
become without power, without energy, and 
that their power might not cease to be in them, 
and their kingdom might not be dissolved ; but 



FIRST BOOK. 37 

they devoured it, in order that they might not 
be destroyed, but that they might linger, and 
cause a long delay to the completion of the 
number of perfected souls, who shall dwell in 
the treasure of light. 

" It came to pass, therefore, as the rulers of 
the seons, and those of the fate, with those of 
the sphere, persevered in so doing, in turning 
on themselves, in devouring the purgation of 
their matter, and in preventing the birth of souls 
into the world of men, in order that they might 
be kings for a longer period, and that the powers, 
which are the powers in them, might be for a 
long time excluded from this world — they con- 
tinued to do this persistently for two cycles — it 
came to pass, therefore, when I set forth to ac- 
complish the ministry, (38) to which I had been 
called by commandment of the first mystery, 
that I passed through the midst of the tyrants 
of the rulers of the twelve aeons, my vesture of 
light being on me, and shining exceedingly, 
there being no measure to the light which was 
in me. 

" It came to pass, therefore, when these 
tyrants had seen the great light which Adamasand 
was in me, that great Adamas, the batti/™ 11 
tyrant, and all the tyrants of the nfht^es- e 
twelve aeons, al] began to battle 



ture. 



against the light of my vesture, desiring 



38 PISTIS SOPHIA. 

to keep it with them, in order to remain 
the longer in their kingdom. And this they 
did, not knowing then against whom they 
fought. 

" Then, when they had rebelled, fighting 
against the light, then, by command- 

Jesus & & ' ' .7 

takethfrom ment of the first mystery, I changed 

them a J . & 

third of the path and course of their aeons, 

their r . 

power, and the path of their fate and of their 
their sphere ; I caused them to face for six 

months their three angles to the left, 
their four angles, and those in front of them, 
and their eight configurations, as they had 
formerly been ; but their manner of turning, and 
their manner of facing, I changed to another order, 
and caused them for the other six months to face 
the actions of their influences by the four 
angles of the right, and their three angles, and 
by them which are before them, and by their 
eight configurations. And I caused them to be 
in great confusion, (39) and to wander in great 
error, the rulers of the seons, and all the rulers 
of the fate, with those of the sphere, and I 
greatly distressed them. And from that hour, 
they have not had the power to turn towards the 
purgation of their matter to devour it, in order 
that their regions should endure permanently, 
and they should still reign for a long 
period. 



FIRST BOOK. 39 

" But when I had taken away the third part 
of their power, I changed their re- They no 
volution, so that for a period they thrower 
faced the left, and for another period jngthek" 
they faced the right ; I changed the matter - 
whole of their path and the whole of their 
course, and I caused the path of their course to 
be hastened, so that they might be quickly 
purified, and they might speedily rise. And I 
shortened their circles, and I caused their path 
to be lightened, and they were greatly hurried, 
and were thrown into confusion in their path ; 
and from that hour, they have no more had the 
power of devouring the matter of the purgation 
of the brilliancy of their light. Moreover, their 
times and their periods were shortened, in order 
that the perfect number of souls who shall re- 
ceive the mysteries, and dwell in the treasure of 
light, should be speedily completed. For had I 
not changed their course, had I not shortened 
their times, they would not have permitted any 
soul to come into the world, because of the matter 
of their purgation, which they devoured, (40) 
and they would have destroyed a host of souls. 
For this cause I said unto you before, ' I have 
shortened the times because of my elect,' for 
there would not have been a soul that could 
have been saved, if I had not shortened the 
times and the periods, because of the perfect 



40 PISTIS SOPHIA. 

number of souls who shall receive the mysteries, 
that is to say, the * elect ' ; and had I not 
shortened their times, there would not have 
been a single material soul saved, but they 
would have perished in the fire which is in the 
flesh of the rulers. Such, then, is the matter on 
which thou hast questioned me straitly." 

It came to pass, when Jesus had finished speak- 
ing these things unto his disciples, that they 
bowed themselves together, and worshipped 
him, saying : " Blessed are we among all men, 
for unto us thou hast revealed these sublime 
immensities." 

And Jesus continued in his conversation, and 
The powers sa ^ unto his disciples : " Give ear and 
Hght-ves? hearken concerning the things which be- 
ture. f e u me am id the m lers of the twelve 

aeons, amid all their rulers, their lords, their 
authorities, their angels, and their archangels. 
When, then, they had seen the vesture of light 
which was on me, they and their unpaired, each 
of them, saw the mystery of their name, which 
was in my vesture of light, with which I was 
clothed ; (41) they bowed themselves together, 
they adored the vesture of light, which was on me, 
and cried out all together saying, ' How hath the 
lord of the pleroma changed us without our know- 
ing?' And they all sang together to the interior 
of the interiors. And all their triple powers, their 



FIRST BOOK. 41 

great forefathers, their ungenerated, their self- 
generated, their generated, their gods, their 
sparks, their light-bearers, in a word, all their 
great ones, saw the tyrants of their region with 
their power diminished in them, and become 
feeble ; and they also were in great and bound- 
less fear, and they saw the mystery of their 
name in my vesture, and they strove to draw 
nigh to adore the mystery of their name, which 
was in my vesture, but they could not because 
of the great light that was with me ; but they 
adored a little removed from me, they wor- 
shipped the light of my vesture, and they all 
cried out together, singing to the interior of 
the interiors. 

" It came to pass, when this was done 
to the tyrants, who are amid the 
aeons, that they lost courage, they becomeTs S 
fell down in their aeons, and became the dea ' 
as the men of the world who are dead, who have 
not in them any breath, (42) just as when 
I took from them their power. It came 
to pass, therefore, after this, when I had 
left these aeons, that every one of those who 
were in the twelve aeons was bound to his order, 
and they accomplished their works as it had 
been appointed them ; so that they spent six 
months turning to the left, accomplishing their 
actions in their four angles, their three angles, 



42 PISTIS SOPHIA. 

and those in front of them, and that they spent 
also six months facing the right, [facing] their 
three angles, their four angles, and those in front 
of them. This, therefore, will be the path of 
those who are in the fate and in the sphere. 

" It came to pass, after these things, that I 
Jesus en- came into the height, to the veils 
thirteeSn of tne thirteenth aeon. It came to 
findethPis- P ass > when I had arrived at its 
tis Sophia. ve jl S) that they were withdrawn of 

their own accord ; they opened before me ; I 
entered into the thirteenth aeon, I found Pistis 
Sophia below the thirteenth aeon, quite alone, 
no one being near her ; she was sitting in that 
region, grieving and mourning, because she had 
not been brought into the thirteenth aeon, her 
proper region in the height. And she was 
grieving because of the vexations which she 
had been made to suffer by Arrogant, who is 
one of the three triple powers. When I come 
to tell you of their emanation, I will tell you the 
mystery, how that that had come about. 

(43) " It came to pass, therefore, when 
Pistis Sophia had seen me shinino; 

Sophia and t ° 

her fellow exceedingly, there being no measure 

powers be- # 

hold the to the light which was in me, that she 

light . 6 ,. i i ■ 

was m great distress, and gazed into 

the light of my vesture ; she saw the mystery 

of her name in my vesture, and all the glory of 



FIRST BOOK. 43 

her mystery, for formerly she had been in the 
region of the height, in the thirteenth aeon ; so 
she began to sing a song to the light which is 
in the height, which she had seen in the veil of 
the treasure of light. It came to pass, therefore, 
when she had finished singing her song to the 
light which is in the height, that all the rulers, 
who were near the two great triple powers, and 
her invisible paired with her, gazed [upon my 
vesture], as well as the two and twenty re- 
maining invisible emanations ; for Pistis Sophia 
and her consort, together with the two and 
twenty remaining emanations, make up the four 
and twenty emanations, which were emanated by 
the great invisible forefather and the two great 
triple powers." 

It came to pass, when Jesus had spoken 
these things unto his disciples, that Marydesir- 
Mary came forward and said : " Master, the his^or 1 
I have heard thee say formerly that ofS °P hla - 
Pistis Sophia was also one of the four and 
twenty emanations. How, then, was she not in 
their region ? For thou hast said, (44) ' I 
found her below the thirteenth aeon.' : 

And Jesus answered and said unto his dis- 
ciples : "It came to pass, when s phia de- 
Pistis Sophia was in the thirteenth ter e the° en " 
seon, in the region of all her brother llg t " wor ' 
invisibles, who are the four and twenty 



44 PISTIS SOPHIA. 

emanations of the great invisible ; it came to 
pass, therefore, by order of the first mystery, 
that Pistis Sophia gazed into the height, she 
saw the light of the veil of the treasure of 
light, and she desired to go into that region, but 
she could not. She ceased to do the mystery 
of the thirteenth aeon, and began to sing a song 
to the light of the height, which she had seen in 
the light of the veil of the treasure of light. 
" It came to pass, therefore, when she began 
to sing her song to the region of the 

The rulers 

hate her height, that all the rulers who are in 
in* their" 18 the twelve aeons, those who are below, 
mys ery * hated her, because she had ceased in 
their mysteries, and because she had desired 
to go into the height and be above them all. 
For this cause, therefore, they were enraged 
against her and hated her. And the great triple 
power Arrogant, that is to say, the third triple 
power, who is in the thirteenth aeon, the dis- 
obedient one, who had not emanated the purity 
of the power which was in him, and had not 
given the purity of his light at the time when 
the rulers gave their purity, for he wished to 
rule over all the thirteenth aeon, and those who 
are below it — 

(45) "It came to pass, therefore, when the 
rulers of the twelve aeons were enraged against 
Pistis Sophia, who is above them, and hated 



FIRST BOOK. 45 

her exceedingly, that the great triple power 
Arrogant, of whom I have just been 
telling you, joined himself to the u 5tfth 
number of the twelve aeons ; he also with the 
became enraged against Pistis Sophia, ^twelve 
and hated her exceedingly, because she J^anateth 
had thought to go towards the light J^^ 6 * 
which was above him, so he emanated g lag ^. e 

1 bopma. 

from himself a great lion-faced power ; 
and from the matter which was in him, he eman- 
ated a host of other material emanations, very 
violent ; he sent them into the lower regions, 
into the parts of the chaos, in order that they 
might lie in wait for Pistis Sophia, and take 
away the power that was in her, because she 
had thought to go to the height which is above 
them all ; because she had ceased to do their 
mystery, and continued to lament, seeking the 
light which she had seen. And the rulers who 
stand, or remain, in the mystery which they 
do, hated her, and so also all the guardians 
who are at the gates of the aeons. 

" It came to pass, therefore, after these things, 
by commandment of the first statute, that this 
great arrogant triple power, who is one of the 
three triple powers, (46) pursued Sophia in the 
thirteenth aeon, to cause her to gaze into the 
lower parts, in order that she might there see 
his light-power which hath the face of a lion, 



46 PISTIS SOPHIA. 

and that she might long after it, that she might 
betake herself to that region [of chaos], and 
that it might take from her the light which was 
in her. 

" It came to pass, therefore, after these things, 
Sophia that she gazed below ; she saw the 

taketh the , _ . , , 

lion-faced light-power of Arrogant in the lower 

power of Tin i 

Arrogant parts, and she knew not that it 
true light, belonged to this triple power Arro- 
gant, but thought that it came from the light 
which she had seen from the beginning; in the 
height, which came from the veil of the treasure 
of light ; and she thought to herself, ' I will go 
into that region, without my consort, to take 
the light, which the aeons of light have produced 
for me, so that I may go to the light of lights, 
which is in the height of heights.' 

"Thus pondering, she went forth from her 
She de- own region, the thirteenth aeon, and 

thMwe^e* Came int0 the twelve ge0nS - The 

thencehito ru l ers °f the aeons pursued after her ; 
chaos. they were enraged against her, in 

that she had thought to come into the great- 
ness. Thence she went forth from the twelve 
aeons, and came into the regions of the chaos ; 
she drew nigh to that lion-faced light-power to 
devour it. (47) But all the material emanations 
of Arrogant surrounded her, and the great lion- 
faced light-power devoured all the light-powers 



FIEST BOOK. 47 

which were in Sophia ; it expelled her light 
and swallowed it, and as to her matter, The eman- 

. ations of 

they cast it into the chaos. bo it Arrogant 

. squeeze the 

became a lion-laced ruler in chaos, light- 
of which the one half is fire and the f Sophia. 
other darkness — that Ialdabaoth of which I have 
spoken to you many times. Now, when this was 
done, Sophia was most exceedingly weakened, 
and that lion-faced light-power began to take 
away from Sophia all her light-powers ; and 
all the material powers of Arrogant surrounded 
Sophia at the same time, and constrained her ; 
and Pistis Sophia cried out exceedingly, she 
cried on high to that light of lights, which she 
had seen from the beginning, in which she had 
trusted, and recited this repentance, saying : 

" ' light of lights, in whom I have trusted 
from the beginning, hearken now, The first 

m repentance 

therefore, light, unto my repent- of Sophia. 
ance. Save me, light, for evil thoughts 
have come upon me. I gazed, light, into 
the lower parts ; I saw a light there, and 
I thought, (48) I will go into that region, 
to take that light. And I went forth, and 
[fell] into the midst of the lower chaos, and 
I can no more leave it to go to my region, for 
I am oppressed by all the emanations of this 
Arrogant, and this lion-faced power hath taken 
away the light which was in me. And I have 



48 PISTIS SOPHIA. 

cried for help, but my voice ascended not in the 
darkness. And I have gazed into the height, 
that the light, in which I had trusted, might 
help me ; and when I looked into the height, 
I saw all the rulers of the aeons in great number, 
angered against me, rejoicing over me, although 
I had done them no ill ; but they hated me 
without a cause. And when the emanations of 
Arrogant had seen the rulers of the aeons rejoic- 
ing over me, they knew that the rulers of the 
aeons would not aid me ; they took courage, those 
emanations which constrained me with violence, 
and the light which I had not taken from them, 
they took from me. Now, therefore, light of 
truth, thou knowest that I have done these 
things in my foolishness, believing that this 
lion-faced light-power belonged unto thee ; and 
the sin which I have done is clear in thy sight. 
Suffer me no more to be weakened, lord, for 
I have trusted in thy light from the beginning. 
lord, light of powers, suffer me no more to 
lack my light, for it is because of thy induce- 
ment and light that I am in this agony, and 
shame hath covered my face. (49) And because 
of thy light, I am a stranger to my brethren, 
the invisibles, and also to the great emanations 
of Barbelo. These things have befallen me, 
light, because I have ardently longed for thy 
dwelling ; and the wrath of Arrogant is fallen 



FIRST BOOK. 49 

upon me, of him who would not give ear to thy 
command to send forth the emanation of his 
power, for I dwelt in his aeon, without doing its 
mystery, and all the rulers of the seons have 
held me in derision. And I am in this region, 
grieving, seeking after the light, which I saw 
in the height. And the guardians of the gates 
of the seons have questioned me, and all those 
who keep to their mystery have mocked me. 
But as for me, I gazed into the height, towards 
thee. light of lights, I am oppressed in the 
darkness of this chaos, until it be thy good 
pleasure to come and save me. Great is thy 
mercy ; hear me in truth, and preserve me, save 
me from the matter of this darkness, that I may 
no longer be plunged therein, that I may be 
saved from the emanations of god Arrogant 
which constrain me, and from their evil doings. 
Let not this darkness cover me, and this lion- 
faced power, suffer it not to devour the whole 
of my power entirely, and let not this chaos 
hide my power. 

(50) " ' Hear me, light, for thy mercy is 
good, and look upon me according to the great 
mercy of thy light ; turn not thy face from me, 
for I am exceedingly tormented. Haste thee 
hearken unto me, and preserve my power. Save 
me from the rulers which hate me, for thou 

knowest my afflictions, and my danger, and the 

4 



50 PISTIS SOPHIA. 

peril of my power which they have taken from 
me. They who have set me in all these evils 
are in thy sight. Do unto them according 
to thy good pleasure. My power looketh forth 
from the midst of the chaos, and from the midst 
of the darkness I have gazed after my consort, 
to see if he would come and battle for me, and 
he came not, and I looked that he should come 
and give me power, and I found him not, and 
when I asked for light, they gave me darkness ; 
and when I asked for my power, they gave me 
matter. Now, therefore, light of lights, let the 
darkness and the matter, which the emanations of 
Arrogant have brought upon me, be snares for 
them, and let them be ensnared therein ; recom- 
pense them, and let them meet with stumbling- 
blocks, in order that they may not come into the 
region of their own Arrogant. Let them remain 
in darkness, and let them not see the light ; let 
them ever behold the chaos and look not into 
the height. Bring upon them their [own] ven- 
geance, and let thy judgment seize upon them, 
(51) let them not henceforth enter into their 
region near their god Arrogant ; let his emana- 
tions no longer enter into their region, for their 
god is impious and arrogant, and thought that 
he had brought these evils upon me of himself, 
not knowing that, hadst thou not humbled me 
by thy commandment, he would not have pre- 



FIRST BOOK. 51 

vailed against me. But when thou hadst hum- 
bled me, they pursued the more after me, and 
their emanations added pains to my humiliation ; 
they took from me of my light-power, and began 
again to be hostile to me ; they have constrained 
me mightily to take away all the light which 
was in me. Because, therefore, of the evils in 
which they have planted me, suffer them not 
to enter into the thirteenth 8eon,(the region of 
righteousness!} Let them not be reckoned in 
the number of those whose light is purified, 
let them not be reckoned in the number 
of those who will quickly repent, that they 
may speedily receive the mystery in the light ; 
for they have taken my light from me. 
My power hath begun to cease in me, and 
I am destitute of my light. 

" ' Now, therefore, light — [light] which is 
with thee and is [also] with me — I sing thy name 
in glory. May my song please thee, light, 
as an excellent mystery, which leadeth to the 
interior of the gates of light, and of which they 
will tell who shall repent, and whose light shall 
be purified. Now, therefore, let all matter rejoice. 
(52) Seek ye all the light, that the power of 
the stars which is in us may be revealed, for 
the light hath heard the matters, nor will it leave 
any without purging them. Let all souls and 
matters praise the lord of all the aeons, and all 



52 PISTIS SOPHIA. 

that is therein, for God shall save their soul 
from all matter, and they shall prepare a city in 
the light, and all the souls that shall be saved 
shall dwell in that city, and shall inherit it. 
And the soul of them that shall receive the 
mystery shall dwell in that region, and they 
that shall have received the mystery in its name 
shall dwell therein.' " 

It came to pass, when Jesus had spoken 
these things unto his disciples, that he said unto 
them : " This is the song which Pistis Sophia 
uttered in her first repentance, when she repented 
of her sin, reciting all things which had befallen 
her. Now, therefore, he that hath ears to hear, 
let him hear." 

AndWaryjcame forward and said : " Master, 
my indweller of light hath ears, and I hear in 
my light-power, and thy spirit which is with 
me is sober. Hearken, therefore, I will speak 
concerning the repentance, (53) which Pistis 
Sophia made, speaking of her sin and all that 
befell her. Thy light-power hath prophesied of 
old on this matter through the prophet David, 
in the sixty-eighth Psalm, saying : 

" ' Save me, God, for the waters are come 
Mary inter- m even unto my soul. I stick fast, or 
nrsttpent 6 sink > in tbe mire of the ab y ss > and I 
Psahn r ° m nave no power. I am come into the 
lxvm. depths of the sea, a tempest hath over- 



' 



FIRST BOOK. 53 

whelmed me. I am a- wearied with crying, my 
throat is hoarse. My eyes failed me, when I 
set my heart on God. They that hate me with- 
out a cause are more than the hairs of my head. 
My foes have prevailed against me, they who 
pursued after me with violence. They asked 
me for that which I never took from them. 
God, thou knowest my simpleness, and my 
faults are not hid from thee. Let not them that 
wait on thee, lord, be ashamed for my sake. 
lord of powers, let not those who seek thee 
be confounded through me, lord, God of 
Israel, lord of powers ; for it is for thy sake 
that I have suffered reproach, that shame hath 
covered my face, that I am become a stranger 
unto my brethren, even an alien unto my 
mother's children ; for the heat of thy mansion 
hath devoured me, and the reproaches of them that 
reproached thee have fallen upon me. I bowed 
my soul with fasting, and that was turned to 
my reproach. I put on sackcloth ; I became a 
bye-word among them. They who sat at the 
gates mocked at me, and the drunkards made a 
song about me. 

" ' But as for me, I prayed in my soul to thee, 
lord. (54) The time is thine, God. In 
the greatness of thy mercy, give ear unto my 
salvation, in truth. Take me out of this mire, 
that I sink not ; let me be delivered from them 



54 PISTIS SOPHIA. 

that hate me, and from the pit of the waters. 
Let not the water-flood drown me, neither let 
the deep devour me, let not the pit seize me 
with its mouth. Hear me, lord, for thy 
mercy is sweet. According to the multitude of 
thy mercies look upon me. Turn not thy face 
from thy servant, for I am oppressed. Hear me 
speedily. Give heed to my soul and save it. 
Save me from my enemies, for thou hast known 
my rebuke, my shame, and my affliction. All 
they who afflict me are in thy sight. My heart 
gazeth on rebuke and misfortune. I looked for 
him who should sorrow with me, but I found him 
not ; for him who should comfort me, and I 
found him not. They have given me gall for 
meat ; and in my thirst they gave me vinegar to 
drink. Let their table be unto them a snare, a net, 
a retribution and a stumbling-block. Bend their 
back for all time. Trample them under foot in 
thy anger, let the wrath of thy displeasure seize 
hold upon them. Let their habitation be deso- 
late, let no one dwell in their realm ; for they 
have persecuted him whom thou hast smitten. 
They have added bitterness to their pain. 
Thev have added iniquity to their iniquities. 
Let them not come into thy righteousness ; (55) 
let them be wiped out of the book of the living. 
Let them not be inscribed among the righteous. 
I am poor, an endurer of grief. The salvation 



FIEST BOOK. 55 

of thy countenance hath received me unto itself. 
I will bless the name of God in a song, and I 
will magnify it with a benediction. This shall 
please the lord better than a calf new-born that 
putteth forth its horns, or than a young kid. Let 
the poor see and be glad. Seek ye God, that 
your souls may live ; for the lord hath heard the 
poor, and despiseth not them who are in the 
bands of brass. Let heaven and earth bless the 
lord, the sea and all that is therein. For God 
will save and preserve in Sion, and they will 
build the cities of Judaea, that they may dwell 
in them, and find in them their inheritance. 
The seed of his servants shall possess it, and 
they who love his name shall dwell therein.' ' 

It came to pass, when Mary had spoken 
these words unto Jesus, in the midst of the 
disciples, that she said unto him : " Master, this 
is the interpretation of the mystery of the re- 
pentance of Pistis Sophia." 

(56) It came to pass, when Jesus had heard 
Mary speak these words, that he said unto 
her : " Well said, Mary, thou blessed one, the 
perfection of women, the most blessed of perfec- 
tions, thou whom they shall beatify in every 
generation.'' 

And Jesus continued in his conversation, and 
said : " Pistis Sophia then sang her The second 

# repentance 

second repentance, saying: 'Light of of Sophia. 



56 PISTIS SOPHIA. 

lights, in whom I have trusted, leave me not in 
the darkness until the end of my time. Aid 
me. and save me, in thy mysteries. Incline 
thine ear unto me, and save me. May the 
power of thy light protect me, and carry me to 
the aeons of the height ; for it is thou who shalt 
save me, and take me into the height of thy 
aeons. Preserve me, light, from the hand of 
this lion-faced power, and from the hands of the 
emanations of god Arrogant ; for thine is the 
light in which I have trusted ; I have trusted in 
thy light from the beginning, I have trusted in 
it from the hour when it sent me forth ; thou it 
is, who causedst me to emanate. As for me, I 
have trusted in thy light from the beginning. 
And when I trusted in thee, the rulers of the 
aeons mocked at me, saying, " She hath ceased in 
her mystery." 'Tis thou who shalt save me, 
(57) thou my saviour, thou my mystery, 
light. My mouth hath been filled with 
praise, that I may tell of the mystery of thy 
greatness for all time. Now, therefore, light, 
leave me not in chaos, until the end of all my 
time. Leave me not behind thee, light, for 
they have taken from me my light-power en- 
tirely, and all the emanations of Arrogant have 
surrounded me. They sought to take away the 
whole of my light to the very exterior ; they 
have set a watch on my power, saying one 



FIRST BOOK. 57 

to another, together — for my light had aban- 
doned me — " Seize her, take from her all the 
light which is in her." Therefore, light, go 
not far from me ; save me, light, save me 
from the hands of these pitiless ones. Let them 
that would take away my power fall, and be 
without strength. Let them that would take 
away my light-power be clothed with darkness, 
and let them be impotent.' 

" This is the second repentance which Pistis 
Sophia spake, singing a song to the light." 

It came to pass, when Jesus had finished 
speaking these words unto his disciples, that he 
said unto them : " Do ye understand how I 
speak unto you ? " 



And[ Peter) starting forward, said unto Jesus : 
" Master, we cannot endure this woman 

Peter com- 

to thus take our place from us, and not piaineth of 

r Mary. 

suffer us to speak, but she speaks 
many times." 

And Jesus answered and said unto his dis- 
ciples : " Let him in whom the power of his 
spirit seethes, to make him understand what I 
say, let him come forward and speak. (58) But 
as for thee, Peter, I see that thy power in thee 
understandeth the interpretation of the mystery 
of the repentance which Pistis Sophia spake. 
Now, therefore, Peter, expound the meaning of 
her repentance in the midst of thy brethren." 



58 PISTIS SOPHIA. 

And Peter answered and said unto Jesus : 
Peter inter- " Master, give ear that I may expound 

preteth the . -. • r i r 

second re- the meaning ot her repentance, 01 
from a psaim which of old thy power prophesied 
lxx " through David the prophet, who spake 

her repentance in the seventieth Psalm : 

" ' In thee, God, my God, I have put my 
trust, let me not be put to confusion for ever. 
Preserve me in thy righteousness, and save me. 
Incline thine ear unto me to preserve me. Be 
thou unto me a strong God, and a stronghold 
to preserve me. For thou art my foundation 
and my refuge. my God, save me from the 
hand of the sinner, from the hand of the trans- 
gressor of the law, and from the impious, for 
thou art my support, lord, thou art my hope 
from my childhood ; by thee have I been hold en 
up from the beginning, when thou causedst me 
to come forth from my mother's womb. I will 
call thee to mind for ever. (59) I was as one 
of the foolish for the crowd. Thou art my help 
and my support ; thou art my saviour, lord. 
My mouth is filled with blessing, that I may 
bless the glory of thy greatness all the day long. 
Cast me not away in the time of age, and cause 
not my soul to be without strength. Cast me 
not behind thee, for mine enemies speak evil 
against me ; and they who keep watch on my 
soul have taken counsel together, saying, " God 



FIRST BOOK. 59 

hath forsaken him. Run and take him, for 
there is no one to help him." God, haste 
thee to my help. Let them be ashamed, let 
them cease to accuse my soul, let them be 
covered with shame and affliction who seek to 
do me evil.' 

"This, then, is the interpretation of the second 
repentance which Pistis Sophia made." 

The saviour answered and said unto Peter : 
" It is well, Peter ; that is the inter- 

Jesus pro- 

pretation of her repentance. Blessed misethto 

perfect the 

are ye beyond all men who are on the disciples in 

earth, in that I have revealed unto you 

these mysteries. Amen, amen, I say unto you, 

(60) I will perfect you in every perfection, from 4-^ c 

the mysteries of the interior to the mysteries of 

the exterior ; I will fill you with the spirit, so 

that ye shall be called spiritual, perfect in all 

perfections. And, amen, amen, I say unto you 

I will give unto you all the mysteries of all the 

regions of my father, and of all the regions 

of the first mystery, so that he whom ye 

shall receive on earth, shall be received in the 

light of the height ; and he whom ye shall 

reject on earth, shall be rejected in the kingdom 

of my father who is in the heavens. Hearken. 

therefore, and give ear to all the repentances 

which Pistis Sophia spake. She continued 

and spake her third repentance, saying : 



60 PISTIS SOPHIA. 

" ' light of powers, give heed and save me. 
Let them that seek to take away 

The third , J 

repentance my light be destitute, and let them 

of Sophia. ,.,-,! 

dwell in the darkness. Let them 
that seek to take my power be turned into 
chaos, and let them be ashamed. Let them 
descend speedily into the darkness, who constrain 
me, saying, " We have mastered her." But let 
all those who seek for the light, rejoice and be 
glad ; let them that desire thy mystery, say ever, 
"May the mystery be exalted." (61) Now, 
therefore, light, preserve me, for I lack my 
light which they have taken away ; and I am 
destitute of my power which they have taken 
from me. Thou, therefore, light, thou art my 
saviour. Tis thou who preservest me, light. 
Haste thee, save me from this chaos.' ' 

It came to pass, when Jesus had finished 
speaking these words unto his disciples, saying, 
" This is the third repentance of Pistis Sophia," 
that he said unto them : " Let him in whom a 
perceptive mind is awakened, come forward, and 
let him expound the meaning of the repentance 
which Pistis Sophia spake." 

It came to pass, when Jesus had finished 
Martha speaking, that M ^tha) cam e forward; 

asketh and s ~~ 

receiveth she bowed herself at the feet of Jesus 
to speak. and kissed them ; she cried aloud, and 
wept with groaning and humbleness, saying : 



FIRST BOOK. 61 

" Master, have mercy upon me, and be com- 
passionate unto me, and suffer me to expound 
the interpretation of the repentance which Pistis 
Sophia spake." 

And Jesus, taking Martha by the hand, said 
unto her : " Blessed is every one who humbleth 
himself, for on him they shall have mercy. Now, 
therefore, Martha, thou art blessed. Expound, 
therefore, the interpretation of the meaning of 
the repentance of Pistis Sophia." 

And Martha answered and said unto Jesus, 
in the midst of the disciples : (62) Martha in- 
" Concerning the repentance uttered the P third h 
by Pistis Sophia, Jesus, my master, SSSpSSSi 
thy light-power of old prophesied lxix ' 
through David, in the sixty-ninth Psalm, say- 
ing : 

" ' lord, my God, haste thee to my help. 
Let them be ashamed and confounded that seek 
after my soul ; let them be turned backward 
and be put to shame, who say unto me, " There, 
there." But let all those that seek thee be 
joyful; let them rejoice for thy sake; let all 
them that love thy salvation, say ever, " The lord 
be exalted." But as for me, I am poor, I am 
destitute ; lord, be thou my help. Thou art 
my help and protection, lord, make no long 
tarrying.' 

" This, then, is the interpretation of the third 



62 PISTIS SOPHIA. 

repentance spoken by Pistis Sophia, when she 
sang a song to the height." 

It came to pass, when Jesus had heard Martha 
speak these words, that he said unto her : " Well 
said, Martha ; it is well." 

And Jesus continued in his conversation, and 
said unto his disciples : " Pistis Sophia con- 
tinued with a fourth repentance, reciting it be- 
fore they had constrained her a second time, so 
that they might once more take away all the 
light that was in her — that lion-faced power, 
and all the material emanations which were with 
it, those which Arrogant had sent into the 
chaos — (63) she recited then her repentance as 
follows : 

" ' light, in whom I have trusted, hear my 
The fourth repentance, and let my voice come 

repentance L J 

of Sophia. ^0 thy dwelling-place. Turn not 
thy image of light from me, but regard me. If 
they constrain me, haste thee, and save me, 
when I shall cry unto thee, for my time passeth 
away as vapour, and I am become as matter. 
They have taken away my light, and my power 
is dried up. I have forgotten my mystery 
which I performed in the beginning ; because of 
the din of the fear and power of Arrogant, my 
power hath failed in me. I am become as a 
mere daemon dwelling in matter ; I am become 
like the counterfeit of the spirit, which is in a 



FIRST BOOK. 63 

material body, in which there is no light-power ; I 
am become like as a mere decan of the air. 
The emanations of Arrogant have constrained 
me mightily, and my consort hath said to him- 
self, " Instead of the light which was in her, they 
have filled her with chaos." I have myself de- 
voured the sweat of my matter, and the anguish 
of the tears of the matter of my eyes, that they 
who were constraining me might not take what 
remains. (64) All these things have been done 
unto me, light, by thy order and command- 
ment, and it is thy commandment that I am 
therein. Thy commandment hath brought me 
below, and I am descended like a power of 
chaos, my power hath grown cold in me. 

" ' But thou, lord, thou art the light eternal, 
and thou dost visit them whom they constrain, 
at all times. Now, therefore, light, arise, seek 
my power and the soul which is in me. Thy 
commandment is accomplished, which thou 
didst decree for me in my afflictions. My time 
is come for thee to visit my power and my soul. 
This is the time which thou didst decree that 
thou wouldst visit me, so that the saviours 
should seek for the power which is in my soul 
(for its number is accomplished), and that they 
should also save the matter thereof. At that time, 
then, all the rulers of the material aeons shall fear 
thy light, and all the emanations of the thir- 



64 PISTIS SOPHIA. 

teenth material aeon shall fear the mystery of thy 
light, and thus cause the others to put on the 
glory of their light, for the saviour shall visit 
the power of their soul. He hath revealed his 
mystery, for he will regard the repentance of 
them who inhabit the lower regions, nor will he 
disregard their repentance. This, then, is that 
mystery which hath become the type for the 
race which shall be engendered ; and the race 
which shall be engendered will sing a song 
to the height, for the light hath regarded from 
the height of its light. (65) It will regard 
every matter, to hear the sighs of them that 
are bound, to unloose the power of the souls 
whose power is bound, and to place his name in 
the soul, and his mystery in the power.' ' 

It came to pass that when Jesus had spoken 
these words unto his disciples, saying 

John ask- . r J & 

eth and re- unto them, " This is the fourth repent- 

ceivethper- . 

mission to ance recited by ristis Sophia ; now, 
therefore, let him who understandeth, 
understand " — it came to pass when Jesus had 
spoken these words, that (Johnj came forward ; 
he adored the breast of Jesus, and said unto 
him : " Master, give commandment to me also, 
and suffer me to utter the explanation of the 
fourth repentance recited by Pistis Sophia." 

And Jesus said unto John : "I give thee 
commandment, and I bid thee expound the in- 



FIRST BOOK. 65 

terpretation of the repentance recited by Pistis 
Sophia." 

And John answered and said : " My master, 
and saviour, concerning this repentance recited 
by Pistis Sophia, thy power of old which was in 
David hath prophesied, in the one hundred and 
first Psalm, saying : 

" ' Hear my prayer, lord, and let my crying 
come unto thee. Turn not thy face 

. . John inter- 

from me ; incline thine ear unto me preteth the 
in the day when I shall be constrained. fromPsaim 
Haste thee, and hear me, in the day 
when I shall cry unto thee, for my days are 
consumed like smoke, (66) and my bones are 
parched like stone. I am mowed down like the 
grass, and my heart is withered, for I have for- 
gotten to eat my bread. Because of the sound 
of my groaning, my bones have cleaved to my 
flesh. I am become like the pelican in the 
wilderness ; like the owl in a house. I have 
passed the night long in watching ; I am become 
as the sparrow alone upon the house-top. My 
enemies revile me all the day long, and they 
who honoured me, cursed me ; for I have eaten 
ashes as though it were bread, and mingled my 
drink with tears, before thy indignation and thy 
wrath ; for thou hast lifted me up and cast me 
to the earth. My days have declined like a 
shadow, and I am dried up like the grass. 



66 PISTIS SOPHIA. 

" ' But thou, lord, thou art for ever, and thy 
remembrance is from generation to generation. 
Arise, therefore, and have mercy upon Sion, for 
the time hath come to have mercy upon her, 
yea, thy time hath come. Thy servants have 
sought her stones, and will take pity on her soil, 
that the nation may fear the name of the lord, 
and the kings of the earth thy glory ; for the 
lord shall build Sion to reveal himself in his 
glory. He hath regarded the prayer of them 
that are humble, and hath not despised their 
supplication. Let them write this in another 
book, and the people that will be engendered 
shall bless the lord, for he hath looked down 
from his holy height. The lord hath gazed 
upon the heaven and the earth, to hear the sighs 
of them that are bound ; (67) to unloose the 
children of them whom they have killed, that 
they may utter the name of the lord in Sion 
and his praise in Jerusalem.' 

" This, Master, is the interpretation of the 
mystery of the repentance, recited by Pistis 
Sophia." 

It came to pass, when John had finished 
Jesus com- speaking these words to Jesus, in the 
John. midst of the disciples, that Jesus said 

unto him : " Well said, John, the virgin, who 
shall rule in the kingdom of light." 

And Jesus continued his conversation, and 



FIRST BOOK. 67 

said unto his disciples : " It came to pass again 
that the emanations of Arrogant once mu 

° The emana- 

more constrained Pistis Sophia in the tions of 

x Arrogant 

chaos, and the commandment had not a g ain 

squeeze the 

yet come from the first mystery, to light out of 

J J J Sophia. 

set her free from chaos. It came to 
pass, therefore, when the material emanations of 
Arrogant constrained her, that she cried out 
reciting this fifth repentance, saying : 

" ' Light of my salvation, I send forth a song 
unto thee in the region of the height, and The fifth 

. . repentance 

also in chaos. I will hymn thee in my of Sophia. 
song which I sang in the height ; which I have 
sung too in chaos. Let it come into thy 
presence. Give heed, light, to my repent- 
ance, (68) for my power is filled with darkness, 
and my light hath come into chaos. I am 
become, also, like as the rulers of chaos, they 
who go into the lower darkness. I have become 
as a material body, which hath no one to save it in 
the height. I am become also like matter from '" 
which the power hath been taken ; [matter] cast 
into chaos, which thou hast not preserved, 
which hath perished by thy commandment. 
Now, therefore, I have been set in the lower 
darkness ; in darkness, and in dead matter, in 
which there is no power. Thou hast brought 
thy commandment upon me, and upon every- 
thing as thou hast decreed. Thy spirit hath 



68 PISTIS SOPHIA. 

departed, and left me. Moreover, by thy com 
mandment, the emanations of my seon have not 
come to my aid. They have held me in detesta- 
tion, and kept themselves from me. Yet am I 
not utterly ruined, though my light is diminished 
in me. I have cried to the light with all the 
light that was in me, and I have stretched forth 
my hands unto thee. 

" ' Now, therefore, light, surely thou wilt 
fulfil thy commandment in chaos. Surely the 
saviours, who should come by thy command, 
surely they will arise in the darkness and come 
to learn of thee ? Surely they will utter the 
mystery of thy name in chaos ? Surely, at 
least, they will utter thy name in the matter of 
chaos, [the name] whereby thou wilt illuminate 
it? 

" ' But, as for me, I send forth a song unto 
thee, light, and my repentance shall reach 
unto thee in the height. (69) Let thy light 
come upon me, for they have taken away my 
light, and I am in affliction because of the light 
from the time I was made to emanate ; when I 
gazed into the height towards the light, and I 
gazed below towards this light-power which is in 
chaos ; when I rose up and fell down. Thy 
commandment hath come upon me, and the 
terrors, which thou didst decree, have thrown 
me into confusion ; they have surrounded me in 



FIRST BOOK. 69 

numbers like water, they have seized upon me 
by thy commandment, and thou hast not suffered 
my fellow-emanations to help me, nor hast thou 
permitted my companion to save me in my 
tribulations/ 

" This is the fifth repentance which Pistis 
Sophia recited in the chaos, when all the material 
emanations of Arrogant began [again] to con- 
strain her." 

Jesus, therefore, having spoken these words 
unto his disciples, said unto them : " He that 
hath ears to hear, let him hear ; and let him in 
whom his mind seethes, come forward, and 
expound the interpretation of the meaning of 
the fifth repentance of Pistis Sophia." 

And when Jesus had finished speaking, Philip 
started forward, and rose up, and left Philip the 
on the ground the book which had piameth. 
been in his hands ; for it was he who recorded 
all the discourse which Jesus uttered, and all 
that he did. Philip, therefore, came forward 
and said unto him : (70) " Master, surely it is 
not on me alone that thou hast imposed the task 
of taking care of this world, to write all that 
we shall say and do, and hast not suffered me to 
come forward and interpret the mysteries of the 
repentance of Pistis Sophia. My spirit hath 
seethed in me many a time and oft ; it hath 
revealed the interpretation, it hath constrained 



^ 



70 PISTIS SOPHIA. 

me mightily to come forward to expound the in- 
terpretation of the repentance of Pistis Sophia ; 
but I have not been able to do so, for it is I 
who write down all the words." 

It came to pass, when Jesus had heard Philip, 
Jesus ex- that he said unto him : " Hearken, 

plaineth 

that the Philip, thou blessed one, while I speak 

appointed , . , m , 

scribes are unto thee, lor tis thou, and 1 nomas, 
<VJUV #U^ Thomas™ and Matthew, who have been charged, 
thew. ' by the first mystery, to write down 
every word which I shall speak, and everything 
which I shall do, and everything which ye shall 
see. But as for thee, the tale of the words 
which thou hast to write, is not completed. 
But when it shall be completed, thou shalt come 
forward, thou shalt utter that which thou shalt 
desire. Now, therefore, it is ye three who shall 
write every word which I shall speak, and 
everything which I shall do and see, and I will 
bear witness to you of all things which are in the 
kingdom of the heavens." And when Jesus had 
spoken these words, he said unto his disciples : 
" He that hath ears to hear, let him hear." 

(71) And [ Mary started forward again, she 
came into the midst, she stood by 

Mary inter- J 

preteth the Philip, and said unto Jesus : "Master, 

words of x 

Jesus con- m y in-dweller of light hath ears, and I 

cerning the J ° 

three wit- am ready to hear in my power, and I 

nesses. , 

have understood the discourse which 



FIKST BOOK. 71 

thou hast uttered. Now, therefore, my Master, 
hearken that I may speak in freedom. Thou 
hast said unto us, ' He that hath ears to hear, 
let him hear.' Concerning the discourse which 
thou hast uttered unto Philip, ' It is to thee, 
and Thomas, and Matthew, to whom it hath been 
entrusted — to you three by the first mystery, 
to write down every word of the kingdom of 
light, in order that ye may bear witness thereof ; 
hearken, therefore, while I expound the inter- 
pretation of this word, which thy light-power 
prophesied of old through Moses, saying, ' By 
two or three witnesses everything shall abound.' 
The three witnesses are Philip, Thomas, and 
Matthew." 

It came to pass, therefore, when Jesus had 
heard these words, that he said : Philip is 
"Well said, Mary, this is the inter- *™fZ!l 
pretation of the word. Now, therefore, t0 speak * 
do thou, Philip, come forward, expound the in 
terpretation of the mystery of the fifth repent- 
ance of Pistis Sophia, and afterward, take thy 
seat, and write down every word which I shall 
utter until thou hast accomplished the number 
which hath fallen to thy lot, and which thou 
hast to write in the words of the kingdom of 
light. Afterwards, thou shalt come forward, 
and expound what thy spirit shall have under- 
stood. (72) Now, therefore, expound the in- 



72 PISTIS SOPHIA. 

terpretation of the mystery of the fifth repent- 
ance of Pistis Sophia." 

And . Philip j answered and said unto Jesus : 
" Master, give ear, while I expound the inter- 
pretation of her repentance, for thy power hath 
prophesied of old concerning this through David, 
in the forty-seventh Psalm, saying : 

"'0 lord, God of my salvation, I have cried 
Philip in- unto thee day and night. Let my 
tne P n e fthre- P ra y er enter into thy presence. In- 
&om a psaim c ^ ne tame ear > lord, unto my 
xivn. supplication, for my soul is full of 

evil, and my life draweth nigh unto hell. I am 
counted among them that go down into the pit. 
I have become as a man who hath no help. 
Free among the dead, like unto the wounded, 
stretched out and sleeping in the tombs, of 
whom thou, in truth, thinkest not, and who have 
been laid low by thy hands. They have left me 
in a pit below, in darkness and in the shadow 
of death. Thy wrath is hard upon me, and all 
thy disquietude hath come upon me. (Dia- 
psalma.) Thou hast put away mine acquaint- 
ance far from me ; they have looked on me as 
an abomination. They have abandoned me, 
and I cannot get forth. My eye hath become 
feeble in my poverty, and I have cried unto thee, 
lord, the whole day long ; I have stretched 
forth my hands unto thee. Wilt thou not show 



FIRST BOOK. 73 

thy wonders among the dead ? Shall not the 
physicians arise to confess thee ? Shall they 
not utter thy name in the tombs ; (73) and thy 
righteousness in a land which thou hast for- 
gotten ? 

"'But as for me. I have cried unto thee, 
lord, and my prayer shall reach thee early 
in the morning ; turn not thy face far from 
me. For, as for me, I am poor, I am in misery 
from my childhood. When I exalted myself, I 
was abased ; but I have risen up again. Thy 
wrath is come upon me, and thy fears have 
troubled me. They have surrounded me like 
water, they have seized upon me the whole day 
long. My comrades hast thou put away from 
me, and also my acquaintances, in my misery.' 

" This is the interpretation of the mystery of 
the fifth repentance, recited by Pistis Sophia, 
when she was constrained in chaos." 

It came to pass, therefore, when Jesus had 
heard the words which Philip had 

1 < Philip is 

spoken, that he said : " Well said, commended 

and con- 

Philip, thou well -beloved. Now, tinueth 
therefore, go and take thy seat, and 
write thy portion of all the words which I shall 
speak, and of all things which I shall do, and of 
all that thou shalt see." And immediately 
Philip sat down and wrote. 

It came to pass again, after that, that Jesus 



74 PISTIS SOPHIA. 

continued to speak. He said unto his disciples : 
"Then did Pistis Sophia cry to the light, in 
order that her sin might be forgiven her, in 
leaving her region and going into the darkness. 
She recited her sixth repentance, saying : 

(74) " ' I sing a song unto thee, light, 
in the darkness of the lower regions ; 

The sixth m & 

repentance m ve ear to my repentance, and ma} 7 thy 

of Sophia. . . 

light give heed to the voice of my 
prayer. light, if thou bearest in mind my 
sin, I shall not be able to come nigh thee, and 
thou wilt abandon me ; for thou, light, thou 
art my saviour, because of the light of thy name. 
I have trusted in thee, light, and my power 
hath trusted in thy mystery, and also my power 
hath trusted in the light which is in the height ; 
it hath trusted also in the chaos below. Let all 
the powers which are in me, trust in the light, 
while I am in the lower darkness ; may they also 
trust in the light, if they go into the region of 
the height, for it is [the light] which shall see 
and save us, and there is a great mystery of 
salvation in it. It is the light that shall save 
all the powers of chaos because of my trans- 
gression, for I have left my region. I am come 
into chaos.' 

" Now, therefore, he whose mind is exalted, 
let him understand." 

It came to pass, therefore, when Jesus had 



FIRST BOOK. 75 

finished speaking these words unto his dis- 
ciples, that he said : " Understand ye how I 
speak ? " 

And 0Ln5rew )came forward and said : " Master, 
concerning the sixth repentance of Pistis Sophia, 
thy power hath prophesied of old through 
David, in the one hundred and twenty-ninth 
Psalm, saying : 

(75) " ' I have cried unto thee, lord, from 
the depth of the abyss. Hear my Andrew in- 
voice. Let thine ears give heed to the P s?xth 
the voice of my prayer. lord, if ^Psaim 
thou remarkest my sins, who will be CXX1X ' 
able to stand ? For pardon is in thy hands. 
Because of thy name, I have waited, lord. My 
soul hath waited for thy words ; my soul hath 
trusted in the lord, from morning until evening. 
Let Israel trust in the lord from the morning 
until the evening, for mercy is in the hand of 
the lord, and there is great salvation in him ; 
and he shall redeem Israel from all his sins. ,: 

Jesus said unto him : " Well said, Andrew, 
thou blessed one. That is the inter- 

Jesus com- 

pretation of her repentance. Amen, mendeth 

Andrew. 

amen, I say unto you, I will perfect He promis- 

^ . . r eththatthe 

you m all the mysteries of light, and tyrants 

iii f i shall be 

all the gnoses, from the interior of judged and 

i , . consumed 

the interiors to the exterior of the by the fire 
exteriors, from the ineffable to the 



76 PISTIS SOPHIA. 

darkness of darknesses, and from the light of 
lights to the depths of matter, from all the gods 
to all the daemons, from all the lords to all the 
decans, from all the powers to all the workmen, 
from the creation of men to beasts, cattle and 
reptiles, in order that you may be called perfect, 
perfected in every perfection. (76) Amen, amen, 
I say unto you, in the region where I shall be 
in the kingdom of my father, there shall ye be 
also with me. And when the number of the 
perfect shall be completed, so that the mixture 
may be resolved, I shall give order for them to 
bring all the tyrant gods, who refused to give 
the glory of their light, and shall give command- 
ment to the fire of wisdom, through which the 
perfect pass, to consume to the interior those 
tyrants until they shall have yielded up the last 
glory of their light." 

It came to pass, when Jesus had spoken these 
Mary inter- words unto his disciples, that he said 
wo e rd* of the unt0 them : " Understand ye how I 
Jesus. speak unto you ? " 

And (fiary) said unto him : " Yea, Master, I 
have understood the word which thou hast 
spoken. Concerning, then, that which thou 
hast said, namely, that in the dissolution of the 
whole mixture, thou shouldst take thy seat on a 
light-power, and thy disciples, that is to say, 
ourselves, should sit at thy right, that thou 



FIRST BOOK. 77 

shouldst judge the tyrant gods, those who have 
not given the glory of their light, and that the 
fire of wisdom should devour them, until they 
should have yielded the last light which is in 
them — concerning this word, thy light-power 
prophesied of old through David, in the 
eighty-first Psalm, saying, ' God shall sit in 
the congregation of the gods, to judge the 
gods.' " 

(77) Jesus said unto her : " Well said, Mary." 
And Jesus continued to speak unto his The repent- 
disciples, saying : "It came to pass, gophia is 
when Pistis Sophia had finished recit- ceTted* ac * 
insr the sixth repentance for the remis- She 1 ls , , 

° -*■ mocked by 

sion of her sin, that she turned [again] the 8eons - 
toward the height, to see if they had par- 
doned her sin, and to see whether they would 
lead her upwards from chaos. (But, by com- 
mandment of the first mystery, not yet had they 
heard her, so that her sin should be pardoned, 
and she should be raised from chaos) And when 
she turned to see whether her repentance were 
accepted, she saw all the rulers of the twelve 
aeons, mocking at her, and rejoicing that her 
repentance had not been accepted. When, 
therefore, she saw them mocking at her, she 
was in great tribulation, and raised her face 
to the height, saying, in her seventh repent- 
ance : 



78 PISTIS SOPHIA. 

" ' light, I have lifted up my face unto 

The thee. light, I have trusted in thee. 

repentance Suffer me not to be put to confusion ; 
of Sophia. j et nQ £ ^ e ru j ers f ^3 twelve aeons, 

who hate me, rejoice over me ; for whosoever 
trusteth in thee shall not be ashamed. Let 
them that have taken away my power, dwell in 
darkness. They shall get from it no profit, but 
it shall be taken from their hands. (78) light, 
teach me thy paths, and I shall be preserved in 
them. Teach me thy ways, that I may be pre- 
served from the chaos, and guide me in thy light. 
Let me know, light, that it is thou who wilt 
be my saviour. I will trust in thee for all my 
time. Apply thyself to my salvation, light, 
for thy mercy is eternal. As to the transgres- 
sion which I have committed, from the begin- 
ning, through my ignorance, impute it not to 
me, light, but save me in thy great mystery 
that remitteth sins, because of thy goodness, 
light, for thou art good and righteous, 
light. For this cause, will [the light] show me 
my path, that I may be saved from my trans- 
gression ; and my powers which were weakened 
through fear of the material emanations of Arro- 
gant, shall be collected from them, by its com- 
mandment. My powers, which were weakened 
because of these merciless ones, shall be instructed 
in its gnosis ; for all the gnoses of the light are 



FIRST BOOK. 79 

means of salvation and mysteries for those who 
seek the region of its inheritance and its mys- 
teries, because of the mystery of thy name, 
light. Remit my transgression, for it is great. 
Whoever trusteth in the light, to him will it give 
the mystery that it will ; and his soul shall be 
in the region of the light, and his power shall 
have its portion in the treasure of light. (79) 
It is the light which giveth power to them that 
believe in it ; and the name of its mystery is 
with them that trust in it. It shall instruct 
them concerning the region of the inheritance 
which is in the treasure of light. 

"'As for me, I have for ever trusted in thy 
light, for it is [the light] which shall preserve 
my feet from the bonds of the darkness. Give 
heed unto me, light, and save me, for they 
have taken my name from me in chaos. Be- 
cause of all the emanations, my tribulations and 
my affliction are multiplied exceedingly. Save 
me from my transgression and from this dark- 
ness, and look upon the grief of my affliction. 
Remit my transgression. Give heed to the 
rulers of the twelve aeons who have hated me 
through jealousy ; watch over my power and 
save me. Leave me not to dwell in this darkness, 
for I have trusted in thee, light. Now, there- 
fore, light, save my powers from the emana- 
tions of Arrogant, whereby I am constrained.' 



80 PISTIS SOPHIA. 

" Now, therefore, he that is sober, let him be 
sober." 

And when Jesus had spoken these things to 
his disciples, \ Thomas] came forward and said : 
" Master, I am sober, I am more than sober, and 
my mind is quick in me, and I rejoice greatly 
that thou hast revealed these things unto us. 
Now, therefore, I have endured my brethren 
unto this moment, for I have felt no wrath 
against them, but I have endured that each of 
them should come to thee and expound the in- 
terpretation of the repentance of Pistis Sophia. 
. . . (80) Now, therefore, my Master, concerning 
the interpretation of the seventh repentance of 
Pistis Sophia, thy light-power hath prophesied 
through David, the prophet, in the twenty- 
fourth Psalm, saying : 

" ' Unto thee, lord, have I lifted up my 
Thomas in- sou l- My God, I have placed my 
tne P seventh heart in thee. let me not be asham- 
from^saim ec ^ an( ^ ^ not mme enemies mock 
XX1V * at me ; for whosoever hopeth in thee 

shall not be ashamed. Let them who do 
iniquity without a cause, be ashamed. Show 
me thy path, lord, and teach me thy ways. 
Lead me in the way of truth, and teach me, for 
thou art my God, and my saviour. I will hope 
in thee all the day long. Call to remembrance, 
lord, thy mercies, and thy loving-kindnesses 



FIRST BOOK. 81 

which have been ever of old. remember not 
the sins of my childhood and my ignorance. 
But think upon me according to the abundance 
of thy mercy, because of thy goodness, lord. 
The lord is gracious and righteous ; therefore 
shall he teach sinners in the way. (81) He will 
guide the gentle with judgment, he will teach 
the gentle his ways. All the ways of the lord 
are good, in sooth, for them that seek his 
righteousness and his testimonies. For thy 
name's sake, lord, pardon my sin, for it is 
very great. What man is he who feareth the 
lord, with him shall he establish a law in the 
way he shall choose. His soul shall dwell at 
ease, and his seed shall inherit the land. The 
lord is the support of them that fear him ; and 
the name of the lord is with them that fear 
him, to teach them his covenant. Mine eyes 
gaze upon the lord for ever, for it is he who 
shall pluck my feet out of the snare. Look 
upon me, have mercy upon me, for I am an only 
son, I am a beggar, I. The sorrows of my heart 
are enlarged ; bring me out of my constraints. 
Look upon my abasement, my misery, and for- 
give me all my sin. Consider mine enemies, 
how many they are. and they hate me with 
cruel hatred. guard my soul, and save me ; 
let me not be ashamed, for I have hoped in thee. 
(82) The simple and the righteous clung to me, 



82 PISTIS SOPHIA. 

for I hoped in thee. lord God, preserve 
Israel from all her troubles.' : 

And when Jesus had heard the words of 
Jesus com- Thomas, he said unto him : " Well 

mendeth . 

Thomas. said, Thomas ; it is well. This is the 
interpretation of the seventh repentance of Pistis 
Sophia. Amen, amen, I say unto you, all the 
families of the world shall proclaim you blessed 
on the earth, because I have revealed unto you 
these things, and that ye have received of my 
spirit, and have become understanding and 
spiritual, comprehending that which I have said 
unto you. Beyond this, I will fill you with all 
the light and all the power of the spirit, in 
order that ye may understand from this hour 
all that shall be said unto you, and which ye 
shall see. Yet a little while and I will tell you 
all that pertains to the height from the exterior 
to the interior, and from the interior to the 
exterior." 

And Jesus continued in his conversation, and 
Jesus lead- said unto his disciples : "It came to 
to a less ia pass, therefore, when Pistis Sophia had 
region! but uttered her seventh repentance in the 
^mmanas 6 cnaos > that although the commandment 

nrstmys^ 6 nad not COme t0 me fr0m tlie firSt 

tery. mystery to save her, (83) and lead her 

upwards in the chaos, nevertheless, I, of myself, 
in pity, without commandment, 1 conducted her 



FIRST BOOK. 83 

into a region slightly less confined in chaos. And 
when the material emanations of Arrogant saw 
that I had conducted her into a region slightly 
less confined in chaos, they ceased for a time to 
constrain her, thinking that she would be taken 
out of chaos entirely. Now, when this was 
done, Pistis Sophia knew not that it was I who 
was bringing her help, and she did not recognise 
me at all, but she continued singing a song to 
the light of the treasure, which she had seen of 
old, and in which she had trusted, thinking that 
it was the light of truth, and that it was 
because she had trusted in the light which 
belongeth to the truth of the treasure, that there- 
fore she had been taken up in the chaos, and 
her repentance would be accepted. But the 
commandment of the first mystery was not yet 
fulfilled for her repentance to be accepted. 

" But hearken while I tell you all things that 
happened unto Pistis Sophia. It came 

rjr r The ema- 

to pass, when I had led her to a region nations of 

Arrogant 

slightly less confined in chaos, that the cease for a 

time to 

emanations of Arrogant ceased to con- constrain 

, .. . . Sophia. 

strain her exceedingly, thinking that 
she would be taken out of chaos entirely. (84) 
It came to pass, therefore, when the emanations 
of Arrogant discovered that Pistis Sophia had 
not been taken out of chaos, they returned all 
together constraining her exceedingly. And, 



84 PISTIS SOPHIA. 

therefore, she uttered her eighth repentance, in 
that they had ceased to constrain her, and that 
they had returned, and again constrained her 
mightily. And she spake this repentance, 
saying : 

" ' I have placed my heart on thee, light, 
The eighth leave me not in the chaos. Save me 

repentance 

of Sophia, and deliver me by thy gnosis. Give 
heed unto me and save me. Be unto me a 
saviour, light, and preserve me ; lead me 
unto thy light, for thou art my saviour, and 
thou shalt lead me unto thee. Because of the 
mystery of thy name, lead me ; give unto me 
thy mystery. Thou shalt save me from this 
lion-faced power, with which they have lain in 
wait for me, for thou art my saviour ; and I will 
give the glory of my light into thy hands. 
Thou shalt have set me free, light, by thy 
gnosis. Thou art wroth with them that watch 
over me, who could not possess themselves of 
me entirely. But as for me, I have trusted in 
the light, I will rejoice ; I will sing a song, for 
thou hast been compassionate unto me, and thou 
hast considered the affliction in which I am, 
and shalt save me. Moreover, thou shalt deliver 
my power from chaos, and thou hast not left 
me in the hands of the lion-faced power, but 
thou hast led me into a region where I am not 
constrained.' " 



FIRST BOOK. 85 

And when Jesus had said these things unto 
his disciples, he continued in his con- 

i # The ema- 

versation, and said : "It came to pass, nations of 

Arrogant 

therefore, when that lion-faced power constrain 
discovered that Pistis Sophia had not 
been taken entirely out of chaos, (85) that it 
came again with all the other material emanations 
of Arrogant. They constrained Pistis Sophia 
anew. It came to pass, therefore, when they 
had constrained her, that she cried out in the 
same repentance, saying : 

" ' Have mercy upon me, light, for they 
have constrained me anew. By thy she con- 
commandment, the light which is in S^J. 
me, hath been troubled, and so also ance - 
my power and mind. My power hath begun 
to cease, while I am in these afflictions, and the 
number of my time is in chaos. My light is 
enfeebled, for they have taken away my power, 
and all the powers which were in me have been 
tossed about. I am become without power 
before all the rulers of the aeons, who hate me, 
and before the four and twenty emanations in 
whose region I dwell. And my brother, my 
consort, feared to help me, because of those 
among whom I have been set ; and all the rulers 
of the height have regarded me as matter in which 
there is no light. I am become like a material 
power which hath fallen from the rulers, and 



86 PISTIS SOPHIA. 

of whom all they who dwell in the aeons have 
said, " She hath become chaos." And then all 
the pitiless powers surrounded me together, 
and plotted to take away all the light which was 
in me. But as for me, I have trusted in thee, 
light, and I have said, " Thou art my saviour, 
and the commandment which thou hast decreed 
for me is in thy hands." Save me from the 
hands of the emanations of Arrogant, who con- 
strain me, and persecute me. Send thy light 
upon me, for I am as nothing before thee, (86) 
and save me by thy mercies. Let me not be 
ashamed ; for it is to thee that I sing my song, 
light. Let chaos cover the emanations of 
Arrogant, let them be led down into the dark- 
ness. Let the mouth of them that wish to 
devour me with guile, who say, " Let us take 
all the light that is in her," although I have 
done them no ill, [let their mouth] be stopped.' 1 

And when Jesus had spoken these things, 
Matthew came forward, and said : " Master, thy 
spirit hath roused me, and thy light moveth me 
to reveal this eighth repentance of Pistis Sophia, 
for thy power hath prophesied thereof of old 
through David, in the thirtieth Psalm, saying : 

'"On thee, Lord, have I set my heart, let 
me never be ashamed ; save me in thy righteous- 
ness. Incline thine ear unto me, haste thee, 
save me. Be thou unto me a strong God, 



FIRST BOOK. 87 

and a house of refuge to save me, for thou art 
my support and my refuge. For thy Matthew 
name's sake thou shalt guide me, and ethtiufre- 
thou shalt feed me, and thou shalt draw ^ a pgai m 
me out of this snare, which they xxx * 
have laid privily for me ; for thou art my 
strength. I will place my spirit in thy hands ; 
thou hast preserved me, lord, God of truth. 
(87) Thou hatest them that hold to vanity with- 
out a cause. But as for me, I have trusted, and 
I shall rejoice in my saviour. I shall be glad in 
thy spirit, for thou hast regarded my humble- 
ness, and thou hast saved my soul from my con- 
straints. Thou hast not closed my mouth, in 
the hands of the wicked, thou hast planted my 
feet steadily in a spacious region. Have mercy 
upon me, lord, for I am in tribulation. My 
eye is confused because of their anger, and also 
my heart ; for my years have been spent in 
sadness of heart, and my life is spent in groan- 
ing. My strength is enfeebled in poverty, and 
my bones are troubled. I am become an object 
of derision for all my enemies and them that 
draw nigh unto me. (88)1 am become an object 
of fear for them who knew me, and they who have 
seen me, have fled far from me. They have 
forgotten me in their heart as a corpse, and I 
have been as a vessel that is lost. For I have 
heard the cursing of the hosts that surrounded 



88 PISTIS SOPHIA. 

me, when they all massed themselves together 
against me ; they laid plots to take away my 
soul. But as for me, I have trusted in thee, 
lord, I have said, " Thou art my God, my lot 
is in thy hands." Save me from the hand of 
mine enemies, and deliver me from them that 
persecute me. Show thy face unto thy servant, 
and save me in thy mercy, lord. Let me 
not be ashamed, for I have cried unto thee. 
Let the unrighteous be ashamed, and let them 
descend into hell. Let the crafty lips be put 
to silence, which speak iniquity against the 
righteous with pride and cursing." 

And when Jesus had heard these words, he 
Jesus com- said : " Well said, Matthew. (89) 

mendeth -xt j_i e t 

Matthew, JNow, therefore, amen, 1 say unto you, 
misethhis when the number of the perfect shall be 
thaTthey fulfilled, and when the pleroma shall 
throned ° n r ^ se upwards, I shall take my seat in 
with him. .^ treasure of light, and ye also, ye 
shall take your seats on twelve light- 
powers, until ye shall have restored all the 
orders of the twelve saviours in the region of the 
inheritance pertaining to each of them." And 
when he had spoken these things, he said : 
" Understand ye what I say ? " 

And Mary came forward again, and said : 
" Master, on this matter thou hast spoken to 
us aforetime in parable, ' Ye have endured 



FIRST BOOK. 89 

trials with me, and I will establish for you a 
kingdom, as my father established one Mary inter . 
for me, that ye may eat and drink words of* e 
at my table in my kingdom ; and ye Jesus ' 
shall sit on twelve thrones, to judge the twelve 
tribes of Israel/ " He said unto her : " Well 
said, Mary." 

And elesus continued again and said unto his 
disciples : "It came to pass, therefore, after 
this, when the emanations of Arrogant had 
constrained Pistis Sophia in chaos, that she 
uttered her ninth repentance, saying : 

" ' light, smite them that have taken away 
my power, and take the power of them The ninth 

repentance 

that have taken mine ; for I am thy of Sophia. 
power and thy light. Come [unto me], and 
save me. (90) Let the great darkness cover 
them that constrain me. Say unto my power, 
" I will set thee free." Let all them be deprived 
of their power, who wish to take away my 
light entirely. Let their power be as dust ; let 
Ieou, thy angel, smite them. And if they shall 
endeavour to go into the height, let the darkness 
seize them ; let them fall, let them return into 
the chaos. Let thy angel Ieou pursue them ; let 
him cast them down into the lower darkness. 
For they have set snares for me with a lion-faced 
power, although I have done them no ill, [a 
power] from which shall be taken the light that 



90 PISTIS SOPHIA. 

is in it. They have constrained the power that 
is in me, and which they could not take. Now, 
therefore, light, take away the glory of the 
lion-faced power, without its knowing, and for 
the thought which Arrogant hath had to take 
my light, take from him also his [light]. Let 
the light be taken from the lion-faced power, 
which hath laid snares for me. My own power 
shall rejoice in the light, it shall be glad ; for 
[the light] shall preserve it, and all the rays of 
my power shall say, " There is no saviour but 
thee " ; for thou shalt save me from the hands 
of this lion-faced power which hath taken my 
power from me. Thou preservest me from them 
that have taken away my power and my light ; 
for they have risen against me, they have lied 
against me, saying (91) that I know the mys- 
tery of the light which is in the height, [the light] 
in which I trusted ; and they have constrained 
me, saying, "Tell unto us the mysteries of the 
light which is in the height " — [a thing] which 
I knew not. They have recompensed me with 
all these evils, because I trusted in the light of 
the height ; and they have deprived my power 
of its light. As for me, when they constrained 
me, I was seated in the darkness, my soul 
humbled in mourning. 

" ' But do thou, light, to whom I sing my 
song, deliver me ; I know that thou wilt deliver 



FIRST BOOK. 91 

me, for I acted according to thy will, when I 
was in my aeon. I did according to thy will, 
like those invisibles who are in my region, and 
as my consort. And I was in grief, looking, 
searching for the light. Now, therefore, all the 
emanations of Arrogant have surrounded me, 
they have rejoiced over me, and have mightily 
constrained me in my ignorance. They fled 
away, they left me, but they had no pity upon 
me ; they returned, they tried me, they con- 
strained me in great affliction ; they gnashed 
their teeth against me, seeking to take away my 
light completely. How long, therefore, light, 
wilt thou suffer them to constrain me ? Save 
my power from their evil imaginations, and save 
^me from the hands of this lion-faced power ; for 
I^alone of the invisibles am, in this region. (92) 
I will sing a song unto thee, light, though I 
am in the midst of all them that are massed 
together against me ; I will cry unto thee 
in the midst of them that constrain me. 
Now, therefore, light, let not them that hate 
me, and desire to take away my power, rejoice 
over me — them that hate me and flash their 
eyes against me, though I have done nothing 
unto them ; for they have spoken flattering 
words unto me, asking for the mysteries of the 
light which I knew not ; speaking unto me with 
guile, and being enraged against me, because I 



92 PISTIS SOPHIA. 

trusted in the light which is in the height. 
They have opened their mouth against me, 
saying, " Yea, we will take from her her light." 
Now, therefore, light, thou knowest their 
guile ; suffer them not, and let not thy help be 
far from me. Haste thee, light, bring about 
my retribution and my vindication, and judge 
me in thy goodness. Now, therefore, light 
of lights, let them not take away my light, and 
let them not say among themselves, " Our power 
is glutted with her light." Let them not say, 
" We have devoured her power." But let dark- 
ness fall upon them, let them that desire to take 
away my light, become without power ; let them 
be clothed with chaos and darkness, who say, 
"We will take away her light and her power." 
Now, therefore, save me that I may rejoice, for 
I long for the thirteenth seon, the place of 
righteousness, and I shall say for ever, (93) 
" May the light of thy messenger Ieou shine 
more and more," and my tongue shall sing a 
song in thy gnosis all my time in the thirteenth 
aeon. 

And when Jesus had said these words unto 
his disciples, he said unto them : " Let him 
who is sober among you, utter their interpreta- 
tion." 

And J Jame s] came forward, and kissed the 
breast of Jesus, and said : " Master, my spirit 



FIRST BOOK. 93 

hath moved me, and I am eager to pronounce 
their interpretation. For this cause also thy 
power hath prophesied of old, through David, 
in the thirty-fourth Psalm, saying concerning 
the ninth repentance of Pistis Sophia : 

" ' Pronounce judgment, lord, against them 
that do me violence ; and fight thou j ames i n - 
against them that fight against me. t ^ P repent- 
Lay hand on arm and buckler, and Psakn r ° m 
stand up to help me. Draw forth a XXX1V - 
sword, and sheathe it in them that constrain me. 
Say unto my soul, " 1 am thy salvation." Let 
them be ashamed and confounded who seek 
after my soul ; let them be turned backward 
and put to shame who imagine evils against 
me ; let them become as dust before the wind, 
(94) and let the angel of the lord pursue after 
them. Let their way be dark and slippery, and 
let the angel of the lord constrain them ; for 
without cause have they privily set a snare for 
me for their own hurt, and they have mocked 
at my soul in vain. Let a snare come upon 
them unawares, and let the nets that they have 
privily laid for me, seize hold upon them ; 
and they shall fall into this snare. But my 
soul shall rejoice in the lord, and shall be joyful 
in his salvation. All my bones shall say, 
" Lord, who is like unto thee ? " Thou pre- 
servest the poor from the hand of him who is 



94 PISTIS SOPHIA. 

too strong for him, (95) and thou deliverest the 
poor and him that is in misery from the hands 
of them that spoil him. False witnesses did 
rise up ; they asked me things that I never 
knew. They rewarded me evil for good, to the 
making sterile of my soul. But as for me, 
when they were violent against me, I put on 
sackcloth, and I humbled my soul in fasting, 
and my prayer shall return unto my bosom. 
1 did that which pleased thee, as though to one 
of my kinsmen and my brother ; and I humbled 
myself as one in mourning and one who is sad. 
But they rejoiced over me, and they were not 
ashamed. Evils have poured themselves upon 
me unawares ; they held apart from me and 
were not sad. They have tried me and railed 
at me with mocking ; (96) they have gnashed 
their teeth against me. 

" ' Lord, when wilt thou look upon me ? 
Cause my soul to stand out of their evil 
deeds, and save my sweet offspring from the 
lions. I will confess thee, lord, in the great 
assembly, and I will praise thee in the midst of 
a countless people. let not them that are my 
violent enemies, rejoice over me, them that hate 
me without a cause and wink with their eyes ; for 
assuredly they have spoken unto me with words 
of peace, and imagined wrath with guile. They 
opened their mouths wide against me, saying, 



FIEST BOOK. 95 

" Ha, ha ! our eyes are filled with the sight of 
him." Thou hast seen, lord. lord, keep 
no longer silence ; go not far from me, lord. 
(97) Arise, lord ; give heed to my retribu- 
tion ; give heed to my vindication, my God and 
my lord. Let them not rejoice over me, my 
God, and let them not say, " Well done, our 
soul." Let them not say, " We have devoured 
him." Let them be ashamed, and let them 
be also confounded, who rejoice at my evils. 
Let them be covered with shame and confusion 
who speak great words against me. Let them 
that favour my righteousness, rejoice and be 
glad ; let them say, " May the lord be great " ; 
let them be exalted who desire the peace 
of his servants. My tongue shall be joyful 
in thy righteousness and praise all the day 
long.' " 

(98) And when James had spoken these 
words, Jesus said unto him : " Well jesus com- 
said ; it is well, James. This is the j a mes, and 
interpretation of the ninth repentance theTrst 
of Pistis Sophia. Amen, amen, I say the C dis- n 
unto you, ye shall be the first in the clples - 
kingdom of the heavens before all the invisibles 
and all the gods, save only the rulers who are 
in the thirteenth aeon, and they who are in the 
twelfth seon ; and not only ye, but also every 
one who shall do my mysteries." And when he 



96 PISTIS SOPHIA. 

had thus spoken, he said unto them: ''Under- 
stand y e how I speak unto you ? " 

And [Mary J came forward again and said : 
Mary inter- "Yea, Master, this is what thou didst 
wo e rdfof the sa y to us aforetime, to wit, ' The last 
Jesus. shall be first, and the first shall be 

last.' The first, they who were created before 
us, therefore, are the invisibles, for they were 
created before men, they and the gods, and the 
rulers ; and the men who shall receive the 
mystery shall be with them in the region of 
the heavens." 

Jesus said unto her : " Well said, Mary." 
And Jesus continued and said unto his 
The repent- disciples i "It came to pass, there- 

ance of *■ x 

Sophiais f ore when Pistis Sophia had recited 

accepted. L 

Jesus is her ninth repentance, that this lion- 
sent to 

help her. faced power compressed her again, 
wishing to take from her the whole power which 
was in her. She cried out again to the light, 
saying : (99) '0 light, in whom I have trusted 
from the beginning, for thy sake have I endured 
this great affliction ; aid me.' And in this hour 
her repentance was accepted, the first mystery 
heard her, and I was sent by his commandment ; 
I came and helped her ; I led her out of chaos, 
in that she had repented and that she had also 
trusted in the light ; that she had endured these 
great tribulations and these great perils ; that 



FIRST BOOK. 97 

they had tried to deceive her by the orders of 
this god Arrogant, and had not been able to 
deceive her in anything, save by a stream of 
light, because of its resemblance to the light in 
which she had trusted. For this cause was I 
sent by order of the first mystery, to succour 
her in secret, for I had not yet [openly] entered 
the region of the aeons ; but I had passed 
through the midst of them, without any power 
knowing it, either those of the interior of the 
interior, or those of the exterior of the exterior, 
save only the first mystery. 

" It came to pass, therefore, on my entering 
into chaos to succour her, that she saw me, in- 
asmuch as I was of an intellectual (noeric) nature, 
and shone exceedingly ; and I was full of com- 
passion for her, for I was not arrogant like that 
lion -faced power which had taken from Sophia 
the power of her light, and which still constrained 
her to take from her the wdiole light which was 
in her. Sophia, therefore, saw me shining more 
brightly than that power, tens of thousands of 
times ; [she saw that I was] full of compassion 
for her, (100) and she knew that I had come 
forth from the height of the heights, from him 
in whose light she had trusted from the begin- 
ning. Pistis Sophia, therefore, took con- 
fidence, and uttered her tenth repentance, 
saying : 



^ 



:. 



j 



98 PISTIS SOPHIA. 

" ' I have cried unto thee, light of lights ; 
The tenth save my power from the lips of the 

repentance . , , . . -, r 

of Sophia, unrighteous and impious, and trom 
the snares of guile. light, that which they 
would have taken from me by perfidious snares, 
they would not have brought unto thee ; for 
the snares of Arrogant are scattered about, and 
so are the traps of these merciless ones. Woe 
is me, for my dwelling is far off, and I am in 
the habitations of chaos. My power is in regions 
which are not mine, and I ha^ve entreated them 
that are without pity ; and when I entreated 
them, they fought against me without a cause.' ' 

And when Jesus had spoken these things unto 
his disciples, he said unto them : " Now, there- 
fore, let him whose spirit urgeth him, come 
forward, and utter the interpretation of this 
tenth repentance of Pistis Sophia." 

And [ Peter J answered and said: " Master, 
concerning this, thy light-power prophesied of 
old through David, in the one hundred and 
nineteenth Psalm, saying : 

" ' When I was in peril, I cried unto thee, 
Peter inter- lord ; and thou hast heard me. 

preteth the / in 

repentance (101) U lord, save my soul irom 
cxix. violent lips and from a deceitful 

tongue. What will they give unto thee, or 
what will they add unto thee, like unto a de- 
ceitful tongue ? The arrows of the powerful 



FIRST BOOK. 99 

have been whetted with coals of the desert. 
Woe is me, for my dwelling is far off. I have 
dwelt in the habitations of Kedar ; my soul 
hath been a stranger in many regions. I was 
peaceful with them that hate peace ; if I spake 
unto them, they fought against me without a 
cause.' 

" This, Saviour, is the interpretation of the 
tenth repentance of Pistis Sophia, which she 
uttered when the material emanations of Arro- 
gant constrained her, they and his lion-faced 
power, and when they mightily constrained her." 

And Jesus said unto him : " Well said, Peter ; 
it is well. This is the interpreta- Jesus com- 

p i i p -n- • mendeth 

tion oi the tenth repentance oi ristis Peter. 
Sophia." 

And Jesus continued in his conversation, and 
said unto his disciples : "It came to pass, there- 
fore, when this lion-faced power saw me draw 
nigh unto Pistis Sophia, shining exceedingly, that 
it became the more and more enraged, and cast 
forth from itself other hosts of exceedingly evil 
emanations. And when these were produced, 
Pistis Sophia uttered her eleventh repentance, 
saying : 

" ' Why doth this mighty power boast itself 
in evils ? It thought to take away my The 
light for all time, like the iron that is rep entance 
smitten ; they have taken away my ° op 



100 PISTIS SOPHIA. 

power from me. (102) I chose rather to de- 
scend into chaos than to dwell in the thirteenth 
aeon, the region of righteousness ; and they 
desired to take me with guile, in order to de- 
vour the whole of my light. For this cause, 
therefore, the light shall take away the whole of 
their light ; all their matter hath been in con- 
fusion also ; and it will take away their light, 
and not suffer it to dwell in the thirteenth aeon, 
their dwelling place. It shall not set their name 
in the region of the living ; and the four and 
twenty emanations shall see what hath befallen 
thee, lion-faced power, that they may fear 
and no longer be disobedient, but yield the 
glory of their light. And they shall see thee ; 
they shall rejoice over thee, they shall say, 
" Lo, an emanation which hath not given the 
glory of its light, that it may be saved ; but 
boasteth itself in the abundance of the light of its 
power, for it did not project in the power which 
was in it, and hath said, ' I will take away the 
light of Pistis Sophia,' which [light] they will 
now take from it." ' 

" Now, therefore, let him in whom his power 
is aroused, come forward, and utter the inter- 
pretation of the eleventh repentance of Pistis 
Sophia." 



^ 



Then; Salome came forward, and said : " Mas- 
ter, concerning this thy light-power prophesied 



FIRST BOOK. 101 

of old, through David, in the fifty-first Psalm, 
saying : 

" ' Why doth the mighty boast himself in his 
iniquity? (103) Thy tongue hath im- Salome in- 
agined violence all the day long, like the repent- 

ni n i i mi i ance fr° m 

the sharp razor ol a barber. Inou hast Psalm n. 
acted guilefully ; thou lovedst evil more than 
good ; thou lovedst violence more than to speak 
righteousness ; thou hast loved all words that 
bring about destruction, and a deceitful tongue. 
Wherefore shall God destroy thee utterly, he 
shall pluck thee forth and uproot thee from thy 
dwelling, and he shall pluck up thy root to cast 
it from among the living. (Diapsalma.) The 
just shall see, and shall fear, and laugh at him ; 
they shall say, " Lo, a man that took not God for 
his help, but trusted unto the multitude of his 
riches, and grew strong in his vanity." (104) 
But as for me, I am like a green olive tree in 
the house of the lord ; and I have trusted in 
the mercy of the lord from eternity to eternity. 
I will confess thee, for thou hast dealt with me, 
and I will hope in thy name, for it is sweet in 
the presence of thy holy ones.' 

" This, then, Master, is the interpretation 
of the eleventh repentance of Pistis Sophia, 
which thy light-power hath prompted me [to 
utter], and I have uttered it according to thy 
will." 



102 PISTIS SOPHIA. 

It came to pass, when Jesus had heard the 
Jesus com- S p eecn which Salome had uttered, that 

mendeth * 

Salome. h e $&{& . << Well said, Salome. Amen, 
amen, I say unto you, I will perfect you 
in all the mysteries of the kingdom of 
light." 

And Jesus continued his conversation, and 
Arrogant SSi [ft un to his disciples i "It came to 

aideth his L 

emanations, p ass after this that I approached nearer 

again con- to chaos than formerly, shining; ex- 
strain m J ' & 

Sophia. ceedingly, to take away the power 
from that lion-faced power. And as I shone 
exceedingly it feared and cried out to its god 
Arrogant, that he should come and aid it. And 
immediately, god Arrogant looked down from 
the thirteenth seon, he gazed downward into 
chaos, in exceeding wrath, (105) desiring to aid 
his lion-faced power. And in this hour, his 
lion-faced power and all his emanations turned 
on Pistis Sophia, desiring to take away the 
whole of the light which was in Sophia. It 
came to pass, therefore, when Sophia was con- 
strained, that she cried on high, crying to me 
that I should aid her. It came to pass, there- 
fore, when she gazed on high, that she saw Arro- 
gant mightily enraged, and she feared, she 
uttered her twelfth repentance because of Arro- 
gant and his emanations. She cried unto me, 
saying : 



FIRST BOOK. 103 

" < Forget not nry song, light, for Arrogant 
and his lion-faced power have opened The twelfth 

r r repentance 

their mouths against me ; they have of So P hia - 
acted with deceit towards me : thev have sur- 
rounded me, seeking to take away my power, 
and they have hated me, because I sang a song 
unto thee ; instead of loving me, they have 
accused me ; as for me, I sang a song. They 
have plotted together to take my power, because 
I sang to thee a song, light ; and they hated 
me, because I loved thee. Let darkness fall on 
Arrogant, and may the ruler of the outer dark- 
ness remain at his right hand. When thou 
passest sentence upon him, take from him his 
power, and that which he thought to do unto 
me, in taking away my light, [do thou unto 
him,] and take away his. May all the light- 
powers which are in him, cease; (106) and may 
another take his greatness among the three 
triple powers ; may all the powers of his ema- 
nations be without light, and may his matter 
have no light in it ; suffer them not to enter into 
their region. May their light cease in them ; 
may they not be allowed to enter into the thir- 
teenth aeon, their region. Let the receiver, the 
purifier of lights, purify all the light-powers that 
are in Arrogant, and take them from them. May 
the rulers of lower darkness have power over his 
emanations. Let no one receive them into his 



104 PISTIS SOPHIA. 

region ; let no one give ear to the power of his 
emanations which are in chaos. Let them take 
away the light which is in his emanations, and 
let them hide their name in the thirteenth aeon ; 
aye, let them blot out his name for ever in that 
region. 

" ' As for the lion-faced power, may the sin 
of him who sent it forth before the light, fall 
back upon him ; may the iniquity of the matter 
which it hath produced, be never wiped away ; 
nay, may their sin be ever before the light ; 
may they never see beyond [chaos] ; may their 
name be removed from every region, for they 
have not spared me ; (107) they have constrained 
him from whom they have taken his light and 
his power. Moreover, they among whom I have 
been sent, desired to take away my light ; 
they loved to descend into the darkness ; let 
them remain there, and let them not be brought 
forth therefrom from this hour. They sought for 
a habitation in the region of righteousness, and 
they shall no more be brought thither from this 
hour. He is robed in darkness as with a vesture, 
he hath entered into it as into water, and he is 
entered into all his powers like oil. Let him 
robe himself with chaos as a garment, and gird 
himself with darkness as with a girdle of skin 
for ever. Let this come upon them that have 
brought these things upon me because of the 



FIRST BOOK. 105 

light, and on them that have said, " Let us 
take from her all her light." But as for thee, 

light, be merciful unto me, because of the 
mystery of thy name, and save me in the good- 
ness of thy mercy ; for they have taken from 
me my light and my power, and my power hath 
been shaken in me ; I could not stand in their 
midst. I have been like matter that is fallen, I 
have been driven this way and that like a 
daemon of the air. My power perished, because 

1 had no mystery in that region ; and my matter 
hath been bound, because of my light which 
they have taken away. They have mocked at 
me, they have winked upon me. Aid me ac- 
cording to thy mercy.' 

(108) " Now, therefore, let him whose spirit 
is active, come forward and utter the interpreta- 
tion of the twelfth repentance of Pistis Sophia." 

Andf^5S3rew ]came forward and said : " My 
Master and saviour, thy light- power hath pro- 
phesied of old through David, concerning this 
repentance which Pistis Sophia uttered ; it spake 
thereof in the one hundred and eighth Psalm, 
saying : 

" ' God, hold not my mouth from my praise, 
for the mouth of the ungodly and de- 

Andrew in- 

ceitful is opened against me. They terpreteth 

. the repent- 

have spoken against me with a deceit- ance from 

ful tongue, and have surrounded me 



106 PISTIS SOPHIA. 

with words of hate. They have fought against 
me without a cause ; instead of loving me they 
have accused me. But as for me, I continued 
in prayer. They have raised up evil against 
me in return for good, and hate for love. Set 
thou an ungodly one over him, and may the 
accuser stand at his right hand. When sentence 
is given upon him, let him be condemned, and 
let his prayer be regarded as sin ; may his days 
be shortened, and may another receive his over- 
seership ; may his children be fatherless, and his 
wife a widow. May the head of his children be 
bowed, may they be transported, may they beg, 
may they be cast out of their dwelling. May 
the money-lender sweep away all that he hath, 
and may strangers carry away all his labour. 
(109) Let there be no man to give him a hand, 
and let there be no one to take mercy on his 
fatherless children. Let his children be blotted 
out, and let them blot out his name in a single 
generation. Let the sin of his fathers be remem- 
bered before the lord, and let not the sin of 
his mother be blotted out. Let them be ever 
before the lord. Let his memory be destroyed 
on the earth, in that he hath not thought of 
mercy ; for he hath persecuted the poor and 
helpless, he hath persecuted a wretched creature 
to put him to death. He hath loved cursing ; 
let him fall into the midst thereof. He hath 



FIRST BOOK. 107 

refused blessing, let it be far from him. He 
hath clothed himself with cursing as with a 
garment, and it hath entered into his bowels 
like water, and like oil into his bones. Let it 
be for him as a vesture with which he shall be 
clothed, and like a girdle with which he shall 
be girded for all time. This is the work of them 
that accuse before the lord, and who speak in- 
justice against my soul. 

" ' But as for thee, lord God, have pity on 
me for thy name's sake. Save me, for I am 
poor and in misery. My heart is troubled 
within me; (110) they have carried me away 
like a shadow that declineth, and they have 
frightened me away like [a swarm of] locusts. 
My feet have become feeble with fasting, and 
my flesh is dried from [want of] oil. I have 
become an object of derision unto them ; they 
have gazed upon me, and wagged their heads. 
Help, lord God, and save me according to 
thy mercy. Let them know that it is thy hand, 
and that thou hast created it, lord.' 

"This is the interpretation of the twelfth re- 
pentance uttered by Pistis Sophia, when she 
was in chaos." 

And Jesus continued, and said unto his dis- 
ciples : "It came to pass after this that Pistis 
Sophia cried unto me, saying : ' light of 
lights, I have transgressed in the twelve seons, 



108 PISTIS SOPHIA. 

I have descended from them. Therefore, have I 
uttered these twelve repentances, [one] for each 
seon. Now, therefore, light of lights, forgive 
me my transgression, for it is exceeding great, 
for I have left behind me the regions of the 
height, I have come to dwell in the regions of 
chaos.' When Pistis Sophia had said this, she 
continued to recite her thirteenth repentance, 
saying : 

" ' Hear me when I sing a song unto thee, 
The thir- light of lights ; hear me when I make 
pentanceof repentance for the thirteenth seon, the 
Sop ia. region whence I came forth, in order 
that the thirteenth repentance of the thir- 
teenth aeon may be accomplished. (HI) I 
have transgressed, I have descended from among 
them ; now, therefore, light of lights, hear me 
when I sing a song in the thirteenth aeon, the 
region from which I came forth. Save me, 
light, by thy great mystery ; pardon me my 
transgression in thy remission ; give unto me the 
baptism; remit my sins, and purify me from my 
transgression. And my transgression is this 
lion-faced power, which hath never been hidden 
from thee ; for because of it am I descended. 
'Tis I alone who have transgressed among the 
invisibles, in whose regions I was ; I have de- 
scended into chaos, I have transgressed before 
thee, that thy statute might be accomplished.' 



FIRST BOOK. 109 

" This, then, Pistis Sophia said. Now, there- 
fore, let him whose spirit urgeth him to under- 
stand her words, come forward, and expound 
their meaning." 

Andf Marthabame forward, and said: ''Mas- 



ter, my spirit urgeth me to expose the inter- 
pretation of the things which Pistis Sophia hath 
spoken ; thy power hath prophesied of old con- 
cerning them, through David, in the fiftieth 
Psalm, saying : 

(112) "'Have mercy upon me, God, 
according to thy great mercy ; and Martha in- 

terpreteth 

according to the multitude of thy the repent- 
ed ance from 

mercies blot out my sin. bave me Psalm l. 
throughly from my wickedness ; my sin is 
before thee every day, that thou mayest be 
justified in thy words, and mayest prevail when 
thou shalt judge me.' 

" This is the interpretation of the words which 
Pistis Sophia spake." 

Jesus said unto her : " Well said ; it is well, 
Martha, thou blessed one." 

And Jesus continued in his conversation, and 
said unto his disciples : " It came to j es us 
pass, when Pistis Sophia had said these forth a 
words, that the time was fulfilled to to g aid P ° Wer 
draw her out of chaos ; and of Sophia - 
myself, without the first mystery, I produced 
from myself a light-power ; I sent it forth into 



110 PISTIS SOPHIA. 

chaos to bring Pistis Sophia forth from the 
depths of chaos, until the command should come 
from the first mystery to take her entirely out 
of chaos. And my light-power led Pistis Sophia 
into the region which is above in the chaos. 
It came to pass, when the emanations of 
Arrogant discovered that Pistis Sophia had been 
conducted into the higher region of chaos, that 
they also sped after her into the height, seeking 
to bring her again into the lower regions of 
chaos ; and my bght-power, which I had sent 
unto Sophia in chaos, was shining exceedingly. 
It came to pass, therefore, (113) when the 
emanations of Arrogant pursued Sophia, when 
she had been conducted into the higher region 
of chaos, that she again sang a song, and cried 
out unto me, saying : 

" ' I will sing a song unto thee, light, for 
Sophia I have desired to come unto thee ; I 

SO^ 11 * Wil1 Sm g ^^ a S0I1 g> kgH f0r 

praise. thou art mv saviour ; leave me not 

in chaos. Save me, light of the height, for unto 
thee have I sung a song. Thou hast sent me 
thy light from thyself, and thou hast saved me. 
Thou hast brought me to the higher regions of 
chaos. Let the emanations of Arrogant, which 
pursue me, therefore, fall below into the lower 
regions of chaos, and let them not come into the 
higher regions of chaos to see me. Let great 



FIRST BOOK. Ill 

darkness cover them, and let the mighty gloom 
of darkness come upon them, and let them not 
see me in the light of thy power, which thou hast 
sent unto me to save me, that they may no 
longer have any power over me. And let the 
counsel which they have imagined against me, 
to take away my power, no longer be accom- 
plished for them ; and as they have spoken 
about me to take away my light, take from them 
theirs in place of mine. They have designed to 
take away my light, and have not been able to 
take it ; for thy light-power is with me, and they 
have taken counsel together without thy com- 
mandment, light. For this cause have they 
not been able to take away my light, because 
I have trusted in the light. (114) I shall not 
be afraid ; the light is my saviour, and I will 
not fear.' 

" Now, therefore, let him whose power is 
exalted, utter the interpretation of the words 
which Pistis Sophia spake." 

It came to pass, when Jesus had finished 
speaking those words unto his disciples, that 
Salomejcame forward, and said : " Master, my 
power constraineth me to utter the interpreta- 
tion of the words which Pistis Sophia spake. 
Thy power hath prophesied of old through 
Solomon, saying : 

" * I will confess myself unto thee, lord, 



112 PISTIS SOPHIA. 

for thou art my God. Leave me not, lord, for 
thou art my hope. Thou hast given 

Salome m- * x ° 

terpreteth me justice for naught ; and I have been 

the song of ° 

Sophia saved by thy hand. Let them that 

from the 

Odes of persecute me fall, and let them not see 

Solomon. 

me. Let a cloud of darkness cover 
their eyes, and a tempest of wind blind them. 
Let them not see the day lest they should seize 
upon me. Let their counsel be impotent, and 
let their own conspiracy fall upon themselves. 
They have designed a plot, and it hath failed 
for them. The mighty have vanquished them, 
and the evils which they have prepared are 
fallen upon them. My hope is in the lord, and 
I will not fear, for thou art my God and my 
saviour.' " 

It came to pass when Salome had finished 
speaking these words, that Jesus said unto her : 
(115) "Well said, Salome; it is well. This is 
the interpretation of the words which Pistis 
Sophia spake." 

And Jesus continued in his conversation, and 
said unto his disciples : "It came to 

The power x 

sent by pass, when Pistis Sophia had finished 

Jesus form- 

ethacrown saying these words in the chaos, that 

of light on J ° 

Sophia's I caused the light-power, which I had 

sent to help her, to form a crown of 

light on her head, in order that henceforth from 

that hour the emanations of Arrogant should 



FIRST BOOK. 113 

not prevail against her. And when it had 
made a crown of light on her head, all the matters 
which were in her were shaken, and were all 
purified in her. They perished and remained 
in chaos, while the emanations of Arrogant 
gazed upon them and rejoiced. And the glories 
of pure light which were in Sophia, added 
their power of light to my light-power, which 
had become a crown upon her head. It came 
to pass, therefore, again, when [my light-power] 
surrounded the pure light, which was in 
Sophia, and her pure light did not depart 
from the crown of power, the brilliant flame, so 
that the emanations of Arrogant should rob her 
of it — when this was done unto her, the power 
of unmixed light which was in Sophia began to 
sing a song. And she sang a song unto my 
light-power which was a crown unto her head, 
and she sang a song, saying : 

" ' light, be thou a crown unto my head; nor 
shall I ever cause it to depart, so that s op hi a 
the emanations of Arrogant may as- other 6 song " 
sail me ; and though all the matters be of P raise - 
shaken, yet shall I not be shaken. (116) 
And though all my matters be lost, and 
remain in chaos, and the emanations of Ar- 
rogant gaze upon them, yet shall I not perish, 
for the light is with me, and I am with the 

light' 

8 



114 PISTIS SOPHIA. 

" These words, then, were spoken by Pistis 
Sophia. Now, therefore, let him who knoweth 
the meaning of these words come forward, and 
utter their interpretation." 

Then Maryjbhe mother of Jesus, came forward, 

« Mary, his an0 ^ sa ^ : " My son > according to the 

SketrT'and wor ^j m y God and saviour, according 

receiyeth to ^ e height, bid me utter the inter- 

permission o ' 

to speak. pretation of the words which Pistis 
Sophia spake." 

And Jesus answered, and said unto her : 
" Thou also, Mary, thou who didst receive 
the form which is in Barbelo, according to 
matter, and didst receive the similitude of the 
regions of light, according to the light, thou and 
the other Mary, the blessed one ; the darkness 
hath existed because of thee, and moreover from 
thee did come forth the material body in which I 
dwell, and which I have purified — now, there- 
fore, I bid thee utter the interpretation of the 
words spoken by Pistis Sophia." 

And Mary, the mother of Jesus, answered, 
and said : " My Master, thy light-power hath 
prophesied of old concerning these words, 
through Solomon, in his nineteenth Ode, say- 
ing : 

" ' The lord is above my head as it were a 
garland, and I shall never be without it. The 
garland of truth hath been woven for me ; 



FIRST BOOK. 115 

(117) and he hath caused its branches to 
flourish in me, for it is not like unto Mary> the 
a garland that withereth and flourish- ZT^elett' 
eth not. Thy branches are full [of | h e ph 7 a n f g ro ^ 
sap] ; they are perfect, filled with thy Qde^fsoio 
salvation.'" mon - 

It came to pass, when Jesus had heard these 
words which Mary, his mother, had Jesuf ? c ° m - 

J mendeth 

spoken, that he said unto her: "Well his mother. 
said ; it is well. Amen, amen, I say unto thee, 
they shall proclaim thee blessed from one end of 
the earth to the other, for the covenant of the 
first mystery hath dwelt in thee, and by this 
covenant shall be saved all worlds and all 
heights, and this covenant is the beginning and 
the end." 

And Jesus continued in his conversation, and 
said unto his disciples ; "It came to The statute 
pass, when Pistis Sophia had uttered mystetvS* 
her thirteenth repentance, that in that [ a {^ d for 
hour was fulfilled the statute of all the + So P hia ? n - 

tirely out 

tribulations with which Pistis Sophia ofchaos - 
had been disgracefully inflicted, for the consum- 
mation of the first mystery, which is from the 
beginning ; and the time had come to rescue her 
from chaos, and lead her out of all the darkness, 
for her repentance had been accepted by the 
first mystery ; and moreover that mystery sent 
me a mighty light-power from the height, that 



116 PISTIS SOPHIA. 

I might rescue Pistis Sophia and lead her out 
The first f c h aos . And I gazed towards the 

mystery ° 

and Jesus heights of the seons, I saw that light- 
sent forth & ' & 

two streams power which the first mystery had sent 
powers to mej that I might rescue Pistis Sophia 
Sophia. from chaos. It came to pass, therefore, 
when I had seen it, issuing forth from the seons 
and coming towards me, I being in chaos, 
that another power of light-powers also went 
forth from me, to aid Pistis Sophia. And the 
light-power which had issued from the heights, 
sent by the first mystery, descended upon the 
light-power which had issued from me, and they 
met together, and became a mighty stream of 
light." 

And when Jesus had spoken these things 
unto his disciples, he said unto them : "Under- 
stand ye how I speak unto you ? " 

And Mary started forward again, and said : 
Mary in- "Master, I understand that of which 
the P mys- thou speakest. Concerning the inter- 
tery * pretation of this word, thy light-power 

hath prophesied of old through David, in the 
forty-fourth Psalm, saying : ' Mercy and truth 
are met together, righteousness and peace have 
kissed each other. Truth hath flourished on the 
earth, and righteousness hath looked down from 
heaven.' Mercy, therefore, is this light-power 

which was sent by the first mystery ; for the 

■ 



FIRST BOOK. 117 

first mystery had heard Pistis Sophia, (119) he 
had had mercy on her in all her tribulations. 
Truth, also, is that power which issued from 
thee, for that thou hast fulfilled the truth in 
order to save me from chaos. Righteousness, 
again, is that power which was sent by the first 
mystery, which will guide Pistis Sophia, Peace, 
also, is that power which issued from thee to 
enter into the emanations of Arrogant to take 
from them the light, which they had taken from 
Pistis Sophia ; that is to say, in order that thou 
mightest gather them together into Sophia, and 
make them at peace with her power. Truth, 
also, is the power which issued from thee, when 
thou wast in the lower regions of chaos. For 
this cause thy power hath said through David, 
* Truth hath flourished on the earth,' for thou 
wert in tbe lower regions of chaos. ( Righteous- 
ness also hath looked down from heaven ' ; this 
is the power which issued from the height, [sent] 
by the first mystery, [the power] which entered 
into Sophia." 

And when Jesus had heard these words, he 
said : " Well said, Mary, thou blessed one, who 
shalt inhabit every kingdom of light." 

Then also Mary, the mother of Jesus, came 
forward, and said : " My Master and my God, 
bid me also utter this word of interpretation." 

Jesus said unto her : " He whose spirit is 



118 P1STIS SOPHIA. 

intelligent, I will in no way prevent, but I the 
more and more urge him to utter the meaning 
(120) which prompteth him. Now, therefore, 

Mary, my mother according to matter, thou in 
whom I dwelt, I bid thee also utter the meaning 
of the word." 

And Mary answered and said : " My Master, 
Mary, the concerning the word which thy power 
further' prophesied through David, to wit, 
Shthe 6 *" * Mercy and truth are met together, 
scripture, righteousness and peace have kissed 
each other ; truth hath flourished on the earth, 
and righteousness hath looked down from heaven,' 
— thy power prophesied this word of old con- 
cerning thee. 

" When thou wert a child, before the spirit 
The story na( ^ descended upon thee, when thou 
phantom wert in the vineyard with Joseph, the 
spmt. spirit came down from the height, and 

came unto me in the house, like unto thee, and 

1 knew him not, but thought that he was thou. 
And he said unto me, ' Where is Jesus, my 
brother, that I may go to meet him ? ' And 
when he had said this unto me, I was in doubt, 
and thought it was a phantom tempting me. I 
seized him and bound him to the foot of the bed 
which was in my house, until I had gone to find 
you in the field, thee and Joseph ; and I found 
you in the vineyard ; Joseph was putting up the 



FIRST BOOK. 119 

vine poles. It came to pass, therefore, when 
thou didst hear me saying this thing unto 
Joseph, that thou didst understand, and thou 
wert joyful, and saidest, ' Where is he, that I 
may see him ? Nay [rather], I am expecting 
him in this place.' And it came to pass, when 
Joseph heard thee say these words, that he was 
disturbed. (121) We went together, we entered 
into the house, we found the spirit bound to the 
bed, and we gazed upon thee and him, and 
found that thou wert like unto him. And he 
that was bound to the bed, was unloosed, he 
embraced thee and kissed thee, and thou also 
didst kiss him ; ye became one and the same 
being. 

" This, then, is the word and its interpretation. 
Mercy is the spirit which came from the height, 
[sent] by the first mystery, to take pity on the 
human race ; he sent his spirit to pardon the 
sins of the whole world, that they might receive 
the mystery, that they might inherit the king- 
dom of light. Truth, also, is the power which 
dwelt in thee, issued from Barbelo. It became 
thy material body, and the herald below Ofthespir- 

"• jtefci*a** • , ...,., >> ltual and \ 

the region of truth. Righteousness is material 

. . , & bodies of 

thy spirit which hath brought all the Jesus - 
mysteries from on high, to give them to the 
race of men. Peace, also, is the power which 
dwelt in thy material body, according to the world, 



120 PISTIS SOPHIA. 

[the body] which hath baptised the human race, 
to make it a stranger to sin, and at peace with 
thy spirit, that they may be at peace with the 
emanations of light, that is to say, that mercy 
and truth may kiss each other. As to that 
which hath been said, ' Truth hath flourished 
on the earth,' truth is thy material body (122) 
which germinated in me in the earth among 
men, and is the herald below the place of 
truth. Again, as to that which hath been said, 
' Kighteousness hath flourished out of heaven,' 
righteousness is the power which hath looked 
down from heaven, [the power] which will give 
the mysteries of light to the human race, and 
men shall become righteous, they shall be good, 
they shall inhabit the kingdom of life." 

It came to pass, therefore, when Jesus had 
heard these words which Mary, his mother, had 
spoken, that he said : " Well said ; it is well, 
Mary." 

I -my n i ..in i 

And the other Mary came forward, and said : 
" Master, suffer me, and be not wroth with me, 
nay, from the moment when thy mother uttered 
the interpretation of these words, my power 
hath urged me to come forward, and also ex- 
pound their interpretation." 

And Mary said : " Master, ' Mercy and truth 
are met together.' Mercy, then, is the spirit 
which descended upon thee, when thou didst 



FIEST BOOK. 121 

receive the baptism of John. Mercy is the 
spirit of divinity which descended ^he °^ e _ r 
upon thee, which had pity on the fclM LS fe ^ e 

human race ; it descended, it met with same scrip- 
ture from 

the power of Sabaoth which is in thee, the ba P-' 

r tism of 

which is the herald below the regions Jesus, 
of truth. It hath been said again, ' Righteousness 
and peace have kissed each other.' Righteous- 
ness, then, is the spirit of light which came upon 
thee, which hath brought the mysteries of the 
height, (123) to give them unto the human 
race. Peace, also, is the power of Sabaoth the 
good, who is in thee, who hath baptised and 
hath pardoned the human race ; it [the power] 
hath made it at peace with the children of 
light. And again, as thy power hath said, 
through David, ' Truth hath flourished on 
the earth,' this is the power of Sabaoth the 
good. 

" He hath said, ' Truth hath flourished on the 
earth,' [for] it hath flourished in Mary, thy 
mother, who dwelleth on earth. Righteousness, 
also, which 'hath looked down from heaven,' is 
the spirit which is in the height, which hath 
brought all the mysteries of the height, and 
hath given them to the human race ; men 
have become righteous, they have become 
good, they have inherited the kingdom of 
light." 



122 PISTIS SOPHIA. 

And it came to pass, when Jesus had heard 
the discourse which Mary uttered, that he said : 
" Well said, Mary, inheritor of light." 

And again [Maryjthe mother of Jesus, came 
forward, she bowed herself at his feet, 

Mary, the 

mother, and kissed them, saying: "My Master, 

again , . . . 

further in- my son, and my saviour, be not wroth 

terpreteth . , , . T 

the same against me but pardon me, that 1 may 

from the' tell thee once more the interpretation 

herself g of these words. ' Mercy and truth are 

Elizabeth, m et together.' 'tis I, Mary, thy mother, 

John the with Elizabeth, mother of John, when 
Baptist. j met her ^ ^ 124 ^ Mercy thenj is the 

power of Sabaoth which is in me, [the power] 
which went forth from my mouth, that is to 
say, thyself. Thou hast had mercy on the 
whole human race. Truth, also, is the power 
which was in Elizabeth, that is to say, John, 
who came, and was the herald before the truth, 
that is to say, who was the herald before thee. 
And again, ' Mercy and truth are met together,' 
'tis thou, my saviour, when thou didst meet 
John, on the day when thou wast to receive the 
baptism. Again 'tis thou and John who are 
righteousness and peace that kissed each other. 
"' Truth hath nourished on the earth, and 
righteousness hath looked down from 

Of the & 

incarnation heaven,' this is the time when thou 

of Jesus. . . 

didst minister to thyself. Thou didst 



FIRST BOOK. 123 

take the form of Gabriel, thou didst look down 
upon me from heaven, thou didst speak unto 
me, and when thou hadst spoken unto me, thou 
didst germinate in me. This is the truth, that 
is to say, the power of Sabaoth the good, which 
is in thy material body, it is this truth which 
hath flourished on the earth." 

It came to pass, therefore, when Jesus had 
heard these words which Mary, his mother, 
spake, that he said : " Well said ; it is well. 
This is the interpretation of all the words con- 
cerning which my light-power prophesied of 
old, through David, the prophet." 



THE NOTE OF A SCRIBE. 

These are the names which I will give from 
the infinite downward. Write them 

A note by 

with a sign, that the sons of God may a later 

hand. 
manifest themselves from this region 

downward. This is the name of the immortal 



\jOl$* 



AAA nf2H. And this is the name of the voice, 

by reason of which the perfect man is moved, AcA 

III. And here are the interpretations of the I 

names of these mysteries. The first is AAA ; ( ^ 

its interpretation is <£<£><!>. The second is MMM, 

or null ; its interpretation is AAA. The third 

is W¥ ; its interpretation is OQO. The fourth 




= vT-i >^;&.<3i 



124 PISTIS SOPHIA. 

is <£<!><£ ; its interpretation is NNN. The fifth 
is AAA ; its interpretation is AAA. He who 
is on the throne is AAA. This is the interpre- 
tation of the second AAAA AAAA AAAA. 
This is the interpretation of the whole name. 

Y 



THE SECOND BOOK OF PISTIS SOPHIA. 



(126) And [John j also came forward and said: 
" Master, bid me as well expound the interpre- 
tation of the words which thy light-power pro- 
phesied of old through David." 

And Jesus answered and said unto John : 
" To thee also, John, I give commandment to 
expound the interpretation of the words of which 
my light-power prophesied by David, saying, 
' Mercy and truth have met together, righteous- 
ness and peace have kissed each other. Truth 
hath flourished on the earth, and righteousness 
hath looked down from heaven.' 5 

John answered and said : " This is the 
word which thou didst say unto us John 

further 

once on a time, ' I came forth from the expiaineth 

• n a *^e same 

height, 1 entered into feabaoth the scripture. 
good ; I embraced the light-power which was in 
him.' Now, therefore, mercy is thyself, who 
wast sent from the regions of the height by thy 
father, the first mystery, looking within, which 
sent thee to have mercy on the whole world. 

(127) Truth also is that power of Sabaoth the 
good, which was implanted in thee, which thou 



126 PISTIS SOPHIA. 

hast sent forth to the left, thou the first mystery 
looking within. And the little Sabaoth the 
Of Sabaoth g°°d, n ^th received it ; he sent it forth 
SXjSSti mto matter and into Barbelo, and 
and the became the herald of the regions of 

light-ves- ° 

ture. truth, in all the regions of those of 

the left. The matter of Barbelo, then, is that 
which is in thy body to-day. 

" ' Righteousness and peace have kissed each 
other.' Righteousness is thyself, who didst bring 
all the mysteries, by order of thy father, the 
first mystery looking within ; and thou didst 
baptise this power of Sabaoth the good, and thou 
didst go into the region of all the rulers ; thou 
didst give them the mysteries of the height ; 
they have become righteous, they have become 
good. 

" Peace is also the power of Sabaoth, which 
indeed is thy soul, which entered into the 
matter of Barbelo, and all the rulers of the six 
aeons, or Iabraoth, made peace with the mystery 
of the light. 

" And ' truth which hath flourished on the 
earth ' is that power of Sabaoth the good, which 
came forth from the region of the right, which 
is without the treasure of light, and came into 
the region of those of the left, it entered into 
the matter of Barbelo, and proclaimed unto them 
the mysteries of the region of truth. 



SECOND BOOK. 127 

(128) " Righteousness also which ' looked down 
from heaven/ is thyself the first mystery looking 
without, come forth from the spaces of the 
height, with the mysteries of the kingdom of 
light ; and thou didst descend upon this light- 
vesture, which thou didst receive from the hands 
of Barbelo, which [vesture] is Jesus, our saviour, 
descending upon him like a dove." 

The first mystery, then, continued : " It came 
to pass, therefore, that this power Gabriel and 
which had come forth from the height, ^g^. 
that is to say, myself, whom my father ^ipp^S s 
sent to rescue Pistis Sophia from chaos, So P hia - 
[that] I, therefore, [as Jesus, the saviour] with 
this other power which had issued from me, and 
the soul which I had taken from the hands of 
Sabaoth the good, we went all together, forming 
but a single stream of light, which shone ex- 
ceedingly. I summoned Gabriel from above, 
from the aeons, and also Michael, by order of 
my father, the first mystery looking within. 
I gave unto them the light-stream, and made 
them descend into chaos, (129) to rescue Pistis 
Sophia, and seize upon the light-powers which 
the emanations of Arrogant had taken from 
her, in order to take them from them and give 
them unto Pistis Sophia. 

" And the moment that the light-stream was 
led into chaos, it lit up mightily the whole of 



128 PISTIS SOPHIA. 

chaos, and extended itself in all their regions. 
And the emanations of Arrogant, when they had 
seen the great light of this stream, were terror- 
stricken one after the other ; and the light- 
stream drew forth from them all the light-powers 
which they had taken from Pistis Sophia. The 
emanations of Arrogant durst not possess them- 
selves of this light-stream in dark chaos ; nor 
could they possess themselves of it [even] with 
the art of Arrogant, who rules over the emana- 
tions. 

" And Gabriel and Michael led the light- 
The light- stream over the material body of Pistis 
stored 'the Sophia > tnev infused into it all the 
h owersinto light _ P owers which had been taken 
Sophia. from her. And her material body be- 
came shining throughout ; and also all the 
powers which were in her, and from which the 
light had been taken, became radiant ; they 
ceased to lack their light, for the light had 
been taken back from those who had taken 
it away, and had been given back again 
by my interposition. And Michael and Gabriel 
— they were in attendance upon me, and had 
led the light-stream into chaos, to give them 
the mysteries of light ; (130) for it was to them 
that the light-stream had been entrusted, [the 
same] which I gave unto them and brought into 
chaos — and Michael and Gabriel took no light 



SECOND BOOK. 129 

for themselves from the light-powers of Sophia 
which they took from the hands of the emana- 
tions of Arrogant. 

" It came to pass, therefore, when the light- 
stream had infused into Pistis Sophia all her 
light-powers, which it had taken from the hands 
of the emanations of Arrogant, that she became 
entirely radiant ; and the other light-powers 
which were in Pistis Sophia, those which the 
emanations of Arrogant had not taken away, 
were also joyful, and full of light. And the 
light-powers which had been infused into Pistis 
Sophia vivified her material body, in which there 
had been no light ; which was to perish, and 
had perished. They vivified all her powers 
which were not to perish. These powers also 
became light-powers ; they became as they were 
originally. They were also exalted in their 
perceptions of the light, and all the light-powers 
of Sophia knew one another by the intervention 
of the light-stream ; they were saved by the 
light of that stream. And when my The u ht 
light-stream had taken away the light- havfng ac- 
powers from the hands of the emana- ? om P llshed 

Jr its purpose, 

tions of Arrogant, [the powers] which ^eparteth 

they had taken away from Pistis So P hi a. 

Sophia, (131) it infused them into Pistis Sophia, 

and turned itself about and ascended in chaos." 

This, then, is what the first mystery spake 

9 



130 PISTIS SOPHIA. 

unto his disciples, concerning what had happen- 
ed to Pistis Sophia in chaos. He continued, 
and said : " Understand ye how I speak unto 
you ? " 

And Peter came forward, and said : " Master, 
concerning the interpretation of the words which 
thou hast spoken, thy light-power hath pro- 
phesied concerning them of old, through Solo- 
mon, in his Odes, [saying] : 

" ' A flood hath taken place ; it hath become a 
Peter inter- g rea ^ stream, strong and wide ; it hath 
nlrr e atwe he carried all away. It hath turned to- 
Odesof 6 wai> d s the temple, nor could they hold 
Solomon. ft j n w ith enclosures and structures. 
The skill of them that check the waters could 
not stop it ; it spread over the whole land, and 
seized upon all of them. They that were in the 
sand of the desert have drunk ; their thirst 
departed and was quenched, when they had 
received the draught from on high. Blessed are 
the ministers of that draught, to whom hath 
been entrusted the water of the lord. Thev 
have refreshed the parched lips. They who 
were perishing, have felt their heart rejoice ; 
they who were breathing their last, have pluck- 
ed up courage so as not to die. They have 
raised up the limbs which were fallen ; they 
have given power to their countenance, and 
have given light to their eyes, for all of them 



SECOND BOOK. 131 

know each other in the lord, and have been 
saved by the water of life everlasting/ 

" Hearken, therefore, my Master, that I may 
utter the word in freedom, as thy power pro- 
phesied, through Solomon. (132) 'A flood hath 
come forth ; it hath become a great stream, 
strong and wide ' ; this is the light-stream 
which spread itself in chaos, in all the region of 
the emanations of Arrogant. 

" And the word which thy power hath again 
uttered through Solomon, ' It hath carried all 
away ; it poured them over the temple ' ; that 
is to say, it carried away all the light-powers 
from the emanations of Arrogant, which they 
had taken from Pistis Sophia, and it poured 
them again into Pistis Sophia. 

" And the word thy power again hath said, 
1 The enclosures and structures have not been 
able to hold it in ' ; that is to say, the emana- 
tions of Arrogant have not been able to hold the 
light-stream within the walls of the darkness of 
chaos. 

" And the word which it also uttered, l It 
spread over the whole land, and filled every- 
thing ' ; that is to say, when Gabriel and 
Michael led it over the body of Pistis Sophia, it 
poured into Sophia all the light-powers which 
the emanations of Arrogant had taken from her, 
and her material body became radiant. 



132 PISTIS SOPHIA. 

"And the word which it also spake, 'They 
who were in the parched land have drunk ' ; 
that is to say, all that were in Pistis Sophia 
have been illuminated, [the powers] from which 
the light had previously been taken away. 

4 'And the word which it uttered, 'Their 
thirst hath departed and is quenched'; that is to 
say, (133) her powers ceased to lack their light, 
for they had had restored to them the light 
which had been taken away. 

" And, again, as to the utterance of thy 
power, ' They have given them a draught from 
on high ' ; that is, the light hath been given 
unto them by the light-stream ' which came 
forth from myself, [who am] the first mys- 
tery.' 

" And as to the saying of thy power, ' Blessed 
are the ministers of that draught,' that is the 
word which thou hast spoken, ' Gabriel and 
Michael, they who were in attendance, led the 
stream into chaos and also brought it forth 
again.' The mysteries of light which had been 
entrusted to the light- stream will be given unto 
them. 

" And as to the further utterance of thy 
power, ' They have refreshed the parched lips ' ; 
that is, Gabriel and Michael have taken nothing 
for themselves from the light-powers of Pistis 
Sophia, [the powers] which they had wrested 



SECOND BOOK. 133 

from the emanations of Arrogant, but infused 
them into Pistis Sophia. 

"And again the word which it spake, 'They 
who were fainting, have felt their heart rejoice ' ; 
that is, all the other powers of Pistis Sophia, 
which had not been taken away by the emana- 
tions of Arrogant, rejoiced greatly ; they were 
filled with light by their light-fellows, for they 
were infused into them. 

"And the word which thy power again uttered, 
(134) 'They have revived the souls which were 
breathing their last, that they might not die ' ; 
that is, when they had poured their light 
into Pistis Sophia, they vivified her material 
body from which the light had previously 
been taken, but which was not destined to 
perish. 

" And again the word which thy power spake, 
' They have raised up firmly the limbs which 
were fallen, so that they might not perish ' ; that 
is, when they had poured into her her light- 
powers, they confirmed all the powers which 
[otherwise] would have perished. 

" And again as to the saying of thy light- 
power, ' They have had their light renewed, and 
they have become what they were of old,' 
and also the word which it spake, ' They have 
given light to their eyes ' ; that is, they have 
gained perception in the light, and have known 



134 PISTIS SOPHIA. 

the light-stream, for it was [previously] hidden 
in the height. 

" And again the word which it spake, ' And 
all knew each other in the lord ' ; that is, all 
the powers of Pistis Sophia knew one another 
through the light-stream. 

" And again the word which it uttered, ' They 
have been saved by the water of life everlasting ; 
it hath drawn them over the temple ' ; that is, 
when the light-stream had taken all the light- 
powers of Pistis Sophia, (135) and had wrested 
them from the emanations of Arrogant, it poured 
them into Pistis Sophia, and turned itself about, 
and departed from the chaos ; it came upon 
thee, for thou art the temple. 

" This is the interpretation of all the words 
which thy light-power spake in the Ode of 
Solomon." 

It came to pass, therefore, when the first 
mystery had heard all these words which Peter 
had spoken, that he said unto him : " Well 
said, blessed Peter ; this is the interpretation 
of the words which have been spoken." 

The first mystery continued, and said : "It 
The eman- came to pass, therefore, as Pistis Sophia 
Arrogant ^ad not yet [entirely] ascended out of 
tohSm^or cnaos > because my father, the first 
help. mystery, looking within, had not yet 

given her commandment, that then, when the 



SECOND BOOK. 135 

emanations of Arrogant discovered that my 
light-stream had taken unto itself the light- 
powers, which they had taken from Pistis Sophia, 
and had poured them again into Pistis Sophia, 
when they saw again Pistis Sophia radiant as 
she had been in former times, they were enraged 
against Pistis Sophia, they cried out, moreover, 
to Arrogant to make him come and help them, 
that they might again take away all the powers 
which were in Pistis Sophia. 

" And Arrogant sent from on high, from the 
thirteenth aeon, he sent another great He se^th 
light-power. It descended into chaos °h er more 
like a winged arrow, to help his em an- peruke 
ations, (136) that they might once ^ e a d 
more take away the light-powers of arrow - 
Pistis Sophia. And when this power had de- 
scended, the emanations of Arrogant, which 
were in chaos and had caused Pistis Sophia all 
her woe, were mightily encouraged. They perse- 
cuted Pistis Sophia afresh with great fears and 
mighty pains ; and some of the emanations of 
Arrogant constrained her. One of them The crea . 
changed itself into the form of a monster ^ e ° n f t the 
serpent ; another changed itself also in- anfd/' on 
to the form of a seven-headed basilisk ; P owers - 
another changed itself into the form of a dragon. 
Moreover, the first power of Arrogant, the 
lion-faced, and all his emanations, in mighty 



136 PISTIS SOPHIA. 

multitude, assembled together ; they constrained 
Pistis Sophia, they brought her again into the 
lower regions of chaos, and harassed her afresh 
exceedingly. 

" It came to pass, thereafter, that there looked 
^ he . , down from the height of the twelve 

dsemonial ° 

power of aeons, Adamas the tyrant, he who had 

Adamas J 

dasheth been enraged against Pistis Sophia, 

Sophia to . . 

theground. because she had desired to enter into 
the light of lights, (137) which was above them 
all, and therefore was he wroth against her. It 
came to pass, therefore, when Adamas the tyrant 
had looked down from the height of the twelve 
aeons, that he saw the emanations of Arrogant 
which were constraining Pistis Sophia until 
they should take from her all the light- 
powers which were in her. It came to pass, 
when the power of Adamas descended into 
chaos unto the emanations of Arrogant, it came 
to pass, therefore, when this daemonial power 
descended into chaos, that it dashed Pistis 
Sophia to the earth ; and the lion-faced power, 
and also the basilisk-headed one, and the dragon- 
faced, and all the emanations of Arrogant, in 
mighty multitude, surrounded Pistis Sophia 
all together, seeking to take from her again the 
powers which were in her ; they mightily con- 
strained Pistis Sophia, and threatened her. It 
came to pass, therefore, when they constrained 



SECOND BOOK. 137 

her and harassed her mightily, that she cried 
out to the light, and sang a song unto it, 
saying : 

" ' light, 'tis thou who didst rescue me. 
Let thy light descend upon me, for Sophia 
thou hast received me unto thyself, ^th to 
and I was going unto thee, light, theli § ht - 
I trust in thee, light ; for thou art my 
saviour against the emanations of Arrogant, 
and against Adamas the tyrant. Thou shalt 
relieve me from all his violent threats.' 

" And when Pistis Sophia had said this, then, 
by order of my father, the first mys- Gabriel and 

Michael 

tery looking within, (138) I sent again and the 
Gabriel and Michael, and that great stream 
light-stream, that they might rescue her aid. 
Pistis Sophia. I gave order to Gabriel and 
Michael to bear Pistis Sophia in their hands, 
so that her feet should not touch the lower 
darkness ; and I gave them commandment 
further to guide her in the regions of chaos, 
from which they were taking her. 

" It came to pass, therefore, when the 
messengers descended into chaos, they and the 
light-stream, when all the emanations of 
Arrogant and the emanations of Adamas again 
saw the light-stream which shone mightily, 
there being no measure to the light therein, 
that they became terror-stricken and left Pistis 



138 PISTIS SOPHIA. 

Sophia. And the great light-stream surrounded 
Pistis Sophia on every side, on the right and on 
the left, on every side, and became a crown of 
light upon her head. 

" It came to pass, therefore, when the light- 
stream had surrounded Pistis Sophia, that she 
took courage most exceedingly, and the stream 
ceased not to surround her on every side ; and 
Pistis Sophia no longer feared the emanations 
of Arrogant, which were in chaos, nor did she 
any more fear that new power of Arrogant, 
which he had cast into chaos like a winged 
arrow; (139) nor did she tremble before the 
daemonial power of Adamas, which had come 
from the aeons. 

" And again, by my order, [by order of] the 
first mystery looking without, the light- The trans- 

1-111 n i tv • figuration 

stream which had surrounded ristis of Sophia. 
Sophia on all sides, became most exceedingly 
radiant ; and Pistis Sophia was tabernacled in 
the midst of the light, a mighty light being on 
her left and on her right, and on all sides, 
forming a crown on her head. And all the 
emanations of Arrogant could no longer change 
their appearance, nor could they stand the 
shock of the great light of the stream which 
formed a crown on the head of Sophia ; and all 
the emanations of Arrogant collapsed, a host of 
them at its right, because of its mighty radiance, 



SECOND BOOK. 139 

and other hosts of them at its left. They could 
no longer at all draw nigh unto Pistis Sophia 
because of the great light ; but they fell all one 
on the other, and could do no harm unto Pistis 
Sophia, because she had trusted in the light. 

" And by order of my father, the first mys- 
tery looking within, I also descended Jesus, the 

J ° # first mys- 

into chaos, shining most exceedingly ; tery, look- 

m ing with- 

(140) I directed my attack against out,causeth 

t « • Sophia to 

that lion-faced power, which was shin- triumph. 
ing exceedingly, and took from it all its light ; 
I prevented all the emanations of Arrogant from 
entering from that hour into their region, which 
is the thirteenth aeon ; I took away the power 
of all the emanations of Arrogant, and they all 
fell into chaos powerless. And I led forth Pistis 
Sophia, who was on the right of Gabriel and 
Michael ; and the great light-stream entered 
into them. And Pistis Sophia gazed upon her 
enemies, from whom I had taken their light- 
power. And I led Pistis Sophia forth from 
chaos, treading under foot the serpent-headed 
emanation of Arrogant, and the seven-headed 
basilisk emanation, the lion-faced power, and 
the dragon-faced. I made Sophia stand upon 
the seven-headed basilisk emanation of Arrogant, 
which was more powerful than all of them in 
his evil doings. And I, the first mystery, stood 
over it ; I took all the powers which were in 






140 PISTIS SOPHIA. 

it, and destroyed all its matter, so that no 
seed shoul3 arise from it from that hour." 

(141) The first mystery, having spoken these 
things unto his disciples, continued, and said : 
" Understand ye how I speak unto you ? " 

And James came forward, and said : " Master, 
concerning the interpretation of the words 
which thou hast said, thy light-power pro- 
phesied concerning them of old, through David, 
in the ninetieth Psalm, saying : 

" ' Whoso dwelleth under the defence of the 
James in- mos t high shall abide under the sha- 

terpretetn © 

the narra- ^ow f fae God of heaven. He will 

tive from 

Psalm xc. sa y un t the lord, "Thou hast re- 
ceived me unto thyself; [thou art] my place 
of refuge." He is my God in whom I have 
trusted ; for he shall save me from the snares of 
the hunters and from them that utter violent 
words. He shall shelter thee beneath his 
breast, and thou shalt take courage beneath his 
wings. His truth shall surround thee like a 
breast-plate ; thou shalt not be afraid for the 
terror of the night nor for the arrow which nieth 
by day, for the thing that strideth in darkness, 
that proceedeth from the destruction of the 
dsemonial one at mid-day. (142) A thousand 
shall fall on thy left, and ten thousand at thy 
right hand ; but they shall not come nigh thee. 
Thou shalt gaze upon them, thou shalt see them 



SECOND BOOK. 141 

receive the payment of sinners ; for thou, 
lord, art my hope. Thou hast established for 
thyself places of refuge in the height ; no one 
shall come nigh thee, no plague come nigh thy 
dwelling ; for he hath given commandment to 
his messengers concerning thee to keep thee in 
all thy ways, to bear thee in their hands, lest 
thou dash thy foot against a stone. Thou shalt 
mount on the serpent and basilisk ; thou shalt 
trample under foot the lion and the dragon. 
Because he hath trusted in me, I will save him ; 
I will shelter him, because he hath known my 
name. He will cry unto me, and I shall hear 
him ; I am with him in his afflictions, and I will 
save him to glorify him, and increase him with 
wealth of days, and teach him my salvation.' 

" This, my Master, is the interpretation of the 
words which thou hast said. Hearken, there- 
fore, that I may expound it unto thee in free- 
dom. 

" The word, then, which thy power spake, 
through David, ' Who dwelleth under the de- 
fence of the most high shall abide under the 
shadow of the God of heaven ' ; that is, when 
Sophia trusted in the light, she abode under the 
light of the light-stream which came down from 
the height from thee. 

"And the word which thy power uttered, 
through David, ' I will say unto the lord, " Thou 



142 PISTIS SOPHIA. 

hast received me unto thyself," and my place of 
refuge is my God, in whom I have trusted'; this 
is the word which Pistis Sophia spake in her 
song, (143) ' Thou hast received me unto thyself, 
and I was going unto thee.' 

" And, again, the word which thy power 
uttered, ' My God, I trusted in thee ; for thou 
shalt save me from the snares of the hunters, and 
from them that utter violent words ' ; this is 
what Pistis Sophia said, ' light, I have 
trusted in thee ; for thou shalt save me from 
the emanations of Arrogant and from those of 
tyrant Adamas ; thou, moreover, shalt save me 
from all their violent threats.' 

" And, again, the word which thy power 
spake through David, ' He shall shelter thee 
under his breast, and thou shalt take courage 
beneath his wings,' meaneth that Pistis Sophia 
hath dwelt in the light of that light-stream 
which came forth from thee, and she was as- 
tonished in heart by the light which was on her 
left, and that which was at her right, that is to 
say, the wings of the light-stream. 

" And the word which thy light-power pro- 
phesied through David, ' Truth shall surround 
thee like a breast-plate ' ; that is, the light 
of the light-stream which surrounded Pistis 
Sophia like a breast-plate. 

"And the word which thy power uttered, 



SECOND BOOK. 143 

1 He shall not be afraid for the terror of the night' ; 
that is, that Pistis Sophia was not afraid before 
the terrors and troubles into which she had been 
sent in chaos, which is night. 

" And the word which thy power spake, 
(144) ' He shall not be afraid of the arrow which 
flieth by day ' ; that is, that Pistis Sophia was 
not afraid before that power which Arrogant had 
sent from the top of the heights, and which 
descended into chaos like a flying arrow, just as 
thy light-power prophesied, ' Thou shalt not be 
afraid of the arrow that flieth by day ' ; for this 
power came forth from the thirteenth aeon which 
is lord of the twelve aeons ; he it is who is light 
for all the aeons. Therefore he [David] hath 
used the word ' day.' 

" And again the word which thy power 
uttered, ' He shall not be afraid of the thing 
that strideth in darkness ' ; that is, that Sophia 
did not fear before the serpent-headed emana- 
tion, which made her afraid in chaos, which is 
' darkness.' 

" And the word which thy power spake, ' He 
will not fear for the destruction, the dsemonial 
one at mid-day ' ; that is, that Pistis Sophia was 
not afraid before the dsemonial emanation of 
tyrant Adamas, which cast Pistis Sophia to the 
"eartiirin great destruction, that which came forth 

from Adamas, from the twelfth aeon. (145) 

1 



144 PISTIS SOPHIA. 

Therefore, thy power prophesied, ' He will not 
fear the destruction of the daemonial one at mid- 
day ' ; mid-day, because it came forth from the 
twelfth aeon, which is mid-day [the twelfth hour] ; 
and again because it descended into chaos, which 
is night, or rather the night which descended from 
the twelfth aeon which is between the two. 
Therefore, thy light-power spake of mid-day, 
because the twelve aeons are between the thir- 
teenth and chaos. 

" And again the word which thy light-power 
spake through David, ' A thousand shall fall on 
thy left, and ten thousand at thy right hand, 
but they shall not come nigh thee ' ; that is to 
say, when the emanations of Arrogant, which 
were very many in number, could not stand the 
great light of the light- stream, a host of them 
fell on the left hand of Pistis Sophia, and a host 
at her right, and they could not at all come 
nigh her to do her harm. 

" And the word which thy power spake 
through David, ' But thou shalt gaze upon them, 
and thou shalt see the reward of sinners ; for 
thou, lord, art my hope ' ; that is, that Pistis 
Sophia looked upon her enemies, which are the 
emanations of Arrogant, who had fallen all the 
one on the other; (146) and not only did she 
gaze upon them in this state, but thou also, my 
Master, the first mystery, thou didst take away 



SECOND BOOK. 145 

the light-power which was in that lion-faced 
power, and further thou didst take away the 
power of all the emanations of Arrogant, and 
moreover thou didst prevent them from that 
hour entering their own region from chaos. 
Therefore did Pistis Sophia look on her enemies ; 
that is to say, the emanations of Arrogant just 
precisely as David prophesied concerning her, 
saying, ' But thou shalt look upon them, and 
thou shalt see the payment of the sinners.' Not 
only did she look upon them fallen the one on 
the other, but she also beheld the payment 
which they have received. Just as the emana- 
tions of Arrogant thought to take away the 
light which was in Pistis Sophia, so hast thou 
recompensed them ; thou hast paid them their 
payment, and thou hast taken the light-power 
which was in them, instead of the light of Sophia 
who had trusted in the light of the height. 

" And as thy light-power spake through David, 
' Thou hast established the height for thyself 
as a place of refuge ; no evil shall come nigh 
thee, no plague shall enter into thy house ' ; 
that is to say, when Pistis Sophia trusted in 
the light, and when she was in peril, she sang 
unto it a song, and the emanations of Arrogant 
could not do her any harm, (147) they could 
not injure her, they could not at all come nigh 

her. 

10 



146 PISTIS SOPHIA. 

" And the word which thy light-power uttered 
through David, l He will give commandment to 
his messengers concerning thee, to keep thee in 
all thy ways, to bear thee in their hands, lest 
thou dash thy foot against a stone ' ; that is to 
say also, thou hast given commandment to 
Gabriel and Michael to guide Pistis Sophia in 
all the regions of chaos, to bear her in their 
hands until they had helped her rise up, so that 
her feet should not touch the lower darkness, 
and they of the lower darkness should not seize 
hold of her. 

" And the word which thy light-power spake 
through David, ' Thou shalt trample on the 
serpent and the basilisk, and thou shalt tread 
under foot the lion and the dragon ; because he 
hath had trust in me, I will save him, and I will 
shelter him, because he hath known my name ' ; 
that is to say, when Pistis Sophia was just 
leaving chaos, she trod under foot the emana- 
tions of Arrogant ; she trampled on them that 
had serpent heads, and basilisk heads, and seven 
heads ; and she trod under foot that lion-faced 
power, and that dragon-headed one, because she 
had trusted in the light, and it had saved her 
from them all. 

" This, Master, is the interpretation of the 
words which thou hast said." 

It came to pass, when the first mystery had 



SECOND BOOK. 147 

heard these words, that he said : " Well said, 
James, thou well beloved." 

(148) And the first mystery again continued 
in his conversation, and said to his disciples : 
" It came to pass, when I had led Pistis Sophia 
out of chaos, that she cried out anew, say- 
ing : 

" <i have been rescued from chaos ; I have 
been loosed from the bonds of dark- g op hi a 
ness. I have come unto thee, light, ^ 6 ^ a 
for thou hast been for me light on all P raise - 
sides, preserving and helping me. And the ema- 
nations of Arrogant, which fought against me, 
thou hast kept therefrom by thy light, and they 
have not been able to draw nigh unto me ; for 
thy light was with me and preserved me through 
thy light-stream, because the emanations of 
Arrogant constrained me, they took away my 
power, and cast me into chaos deprived of my 
light, and I became as gross matter before them. 
Then came forth the power of the light-stream 
unto me from thee to save me ; it shone on my 
left and on my right, surrounding me on all 
sides, so that no part of my being was without 
light, and thou didst hide me in the light of thy 
stream. Thou didst purge in me all my evil 
matters, and I rose superior to all my matters, 
because of thy light and of thy light-stream, 
which hath raised me up, and hath kept far from 



148 PISTIS SOPHIA. 

me the emanations of Arrogant which constrained 
me. (149) I became stout of heart in thy light, 
and in the pure light of thy stream. And the 
emanations of Arrogant which constrained me 
withdrew themselves from me, and I became 
radiant in thy great power. Thou hast saved 
me and hast preserved me for ever.' 

"This is the repentance which Pistis Sophia 
uttered, when she came forth from chaos and 
was freed from the bonds of chaos. Now, 
therefore, he that hath ears to hear, let him 
hear." 

It came to pass, therefore, when the first 
mystery had finished saying these words unto 
his disciples, that Thomas came forward, and 
said : " Master, my light-dweller hath ears, and 
my spirit understandeth the words which thou 
hast said. Now, therefore, give commandment 
unto me to expound clearly the interpretation of 
the words." 

The first mystery answered, and said unto 
Thomas : " I give thee commandment to expound 
the interpretation of the song which Pistis 
Sophia sang in my honour." 

Thomas answered, and said : " My Master, 
concerning the song which Pistis Sophia uttered, 
because she was preserved from chaos, thy light- 
power prophesied of old concerning thee, through 
Solomon, the son of David, in his Odes, saying : 



SECOND BOOK. 149 

(150) " ' I have been loosed from my bonds ; I 
have run unto thee, lord, for thou Thomas 
wert at my right hand preserving me, ethtnT*" 
preserving and helping me. Thou hast g^?* 
prevented them that fought against Qdesof 6 
me, and they did not show themselves Solomon. 
because thy countenance was with me, preserv- 
ing me by its beauty. I was despised before 
the crowd, and have been cast out ; I was as 
lead in their presence. But a power came forth 
unto me from thee, helping me ; for thou hast 
set lamps on my right hand and on my left, 
so that no part of my being should be without 
light. Thou didst shelter me under the shadow 
of thy mercy, and I was placed above the coats 
of skin. Thy right hand hath raised me up, 
and hath taken my sickness from me. I have 
become strong in thy truth, pure in thy 
righteousness. They that fought against me 
have withdrawn themselves from me, and I 
have been justified by thy goodness, for thy 
rest is from eternity to eternity.' 

"This, Master, is the interpretation of the 
repentance which Pistis Sophia spake, when she 
was preserved from chaos. Hearken, therefore, 
while I expound it in freedom. 

"The word, then, which thy power spake 
through Solomon, ' I have been loosed from 
bonds, I have run unto thee, lord ' ; this is 



150 PISTIS SOPHIA. 

the word which Pistis Sophia spake, ' I have 
been loosed from the bonds of darkness ; I have 
come unto thee, light.' 

(151) "And the word which thy power 
uttered, ' Thou wert at my right hand, preserv- 
ing and helping me ' ; this is again the word 
which Pistis Sophia spake, ' Thou hast been a 
light for me on all sides, and thou hast helped 
me.' 

" And the word which thy light-power spake, 
' Thou hast prevented them that fought against 
me, and they did not show themselves ' ; this 
is the word which Pistis Sophia spake, ' And 
the emanations of Arrogant, which fought against 
me, thou hast prevented by thy light, and they 
have not been able to draw nigh unto me.' 

" And the word which thy power spake, '-Thy 
countenance was with me, preserving me by its 
beauty ' ; this is the word which Pistis Sophia 
spake, ' Thy light was with me, preserving me 
in thy light-stream.' 

" And the word which thy power spake, ' I 
was despised before the crowd, and have been 
cast out ' ; this is the word which Pistis Sophia 
spake, ' The emanations of Arrogant constrained 
me, they took away my power, and I became 
for them an object of derision ; they cast me 
into chaos, deprived of my light.' 

" And the word which thy power spake, ' I 



SECOND BOOK. 151 

was as lead in their presence ' ; this is the word 
which Pistis Sophia spake, ' When they had 
taken away my light-powers, I became as gross 
matter before them.' 

"And the word which thy power spake, ' But 
a power came forth unto me from thee, helping 
me'; (152) this is again the word which Pistis 
Sophia spake, ' And then the power of the 
light-stream came forth unto me from thee, 
preserving me.' 

" And the word which thy power spake, 
' Thou hast set lamps on my right hand and on 
my left, so that no part of my being should be 
without light ' ; this is the word which Pistis 
Sophia spake, ' Thy power shone on my right 
and on my left hand, surrounding me on all 
sides, so that no part of my being was without 
light.' 

" And the word which thy power spake, 
' Thou didst shelter me under the shadow of thy 
mercy ' ; this is again the word which Pistis 
Sophia spake, ' And thou didst clothe me in 
the light of thy stream.' 

" And the word which thy power spake, ' I 
was placed above the coats of skin ' ; this is 
again the word which Pistis Sophia spake, ' And 
they have purged in me all my evil matters, and 
I rose superior to them by thy light.' 

" And the word which thy power spake 



152 PISTIS SOPHIA. 

through Solomon, ' Thy right hand hath raised 
me up, and hath taken my sickness from me ' ; 
this is the word which Pistis Sophia said, ' And 
thy light-stream hath raised me up in the light, 
and hath removed from me the emanations of 
Arrogant, who constrained me.' 

(153) " And the word which thy power spake, 
' I have become strong in thy truth, and pure 
in thy righteousness ' ; this is the word which 
Pistis Sophia spake, ' I became stout of heart 
in thy light, and I am become a pure light in 
thy light-stream.' 

And the word which thy power spake, ' They 
that fought against me, have withdrawn them- 
selves from me ' ; this is the word which Pistis 
Sophia spake, ' And the emanations of Arro- 
gant which constrained me, withdrew them- 
selves from me.' 

"And the word which thy power spake 
through Solomon, ' And I have been justified by 
thy goodness, for thy rest is from eternity to 
eternity ' ; this is the word which Pistis Sophia 
spake, ' I have been preserved in thy goodness ; 
for thou dost preserve the whole world.' 

"This, then, my Master, is the whole 
interpretation of the repentance which Pistis 
Sophia uttered, when she had been rescued from 
chaos and freed from the bonds of darkness." 

It came to pass, when the first mystery had 



SECOND BOOK. 153 

heard Thomas utter these words, that he said : 
" Well said ; it is well, Thomas, thou blessed 
one. This is the interpretation of the song sung 
by Pistis Sophia." 

The first mystery continued in his conversa- 
tion, and said unto his disciples : " Pistis Sophia 
continued, and sung a song unto me, saying : 

" ' I sing a song unto thee, unto thee, who, 
(154) by thy commandment, hast led Sophia 
me forth from a high seon which is S^ong" 
above ; and thou hast made me come of P ralse - 
into the lower regions ; and again, by thy 
commandment, thou hast preserved me from the 
lower regions. By thy grace thou hast removed 
the matter which was in my light-power, and I 
have seen. Thou hast scattered far from me 
the emanations of Arrogant, which constrained 
me and were my enemies. Thou hast given me 
power to unloose the bonds of the emanations of 
Adamas ; and thou hast smitten the seven- 
headed basilisk-serpent. Thou hast cast it far 
from my hands ; and thou hast set me above its 
matter. Thou hast caused it to perish, so that 
its seed should not arise from this hour forth. 
Thou wert with me, giving me power in all 
this [affliction]. And thy light hath surrounded 
me in all the region. And of thyself thou didst 
make all the emanations of Arrogant powerless ; 
for thou hast taken away the light-power which 



154 PISTIS SOPHIA. 

was in them. Thou hast made straight my 
path to lead me out of chaos. Thou hast carried 
me far from this material darkness, and thou hast 
taken from it all my powers, from which the light 
had been taken. Thou hast infused into them 
a pure light, (155) and unto my limbs, which 
had no light, thou hast given a pure light from 
the light of the height. Thou hast made 
straight the way before them, and the light of 
thy countenance hath become for me a life that 
can never be destroyed. Thou hast brought me 
forth from the higher part of chaos, the region 
of chaos and of destruction, in order that all the 
matters that were therein, might be scattered, 
[the matters] which are in that region. And, in 
order that all my powers might be renewed and 
thy light be in them all, thou hast set the light 
of thy stream in me ; I have become a pure 
light-power.' 

" This is the second song which Pistis Sophia 
uttered. Now, therefore, let him who under- 
standeth the repentance come forward, and ex- 
pound it." 

It came to pass, when the first mystery had 
finished speaking those words, that Matthew 
came forward, and said : "I have understood 
the interpretation of the song which Pistis 
Sophia uttered. Now, therefore, give com- 
mandment unto me, to expound it in freedom." 



SECOND BOOK. 155 

The first mystery answered, and said : "I 
give thee commandment, Matthew, to ex- 
pound the interpretation of the song which 
Pistis Sophia uttered." 

And Matthew answered, and said : " Con- 
cerning the interpretation of the song which 
Pistis Sophia spake, thy light-power pro- 
phesied of old concerning it, through Solomon, 
. saying : 

' He who hath made me to descend from 
the lofty regions of heaven, (156) and Matthew 
who hath led me into the regions which ethrtle 6 
are in the lower foundation ; who hath lophia 
taken therefrom them that were in the QdS of 6 
middle region, and who hath instruct- Solomon - 
ed them ; who hath scattered my enemies and 
my adversaries ; who hath given me power 
against the bonds to unloose them ; who hath 
smitten the seven-headed serpent in my hands, 
and set me up upon his root, that I may blot 
out his seed — he is thyself who wert with me, 
and helped me in every region. Thy name 
hath surrounded me ; thy right hand hath 
destroyed the venom of the speaker of evils ; 
thy right hand hath opened the path for thy 
righteous ; thou hast preserved them in the 
tombs, and hast borne them from the midst of 
the corpses. Thou hast taken dead bones, and 
hast clothed them with a body, and to them 



156 PISTIS SOPHIA. 

that stirred not thou hast given the energy of 
life. Thy way is void of destruction, and so 
also thy countenance. Thou hast led thine aeon 
into destruction, that all might be destroyed 
and be again renewed, and that thy light might 
become a foundation for them all. Thou hast 
poured out thy wealth upon them, and they 
have become a holy place.' 

"This is the interpretation, Master, of the 
song which Pistis Sophia uttered. Hearken, 
therefore, that I may expound it openly. 

" The word which thy power spake through 
Solomon, ' He who hath made me to descend 
from the lofty regions of heaven, and who hath, 
moreover, made me enter into the regions of the 
lower foundation ' ; this is the word which Pistis 
Sophia spake, (157) 'I sing a song unto thee, 
thou, who, by thy commandment, hath made 
me come forth from this high aeon above the 
heaven, and who hath led me into the lower 
regions ; and thou hast preserved me also by 
thy commandment, thou hast made me rise up 
from the lower regions.' 

" And the word which thy power spake 
through Solomon, ' Who hath taken therefrom 
them that were in the middle region, and hath 
instructed me ' ; this is the word which Pistis 
Sophia spake, ' And also by thy commandment, 
thou hast caused the matter which was in the 



SECOND BOOK. 157 

midst of my power to be purified ; and I have 
seen it.' 

" And also the word which thy power spake 
through Solomon, ' Who hath scattered my 
enemies and my adversaries ' ; this is the word 
which Pistis Sophia spake, ' Thou hast scattered 
far from me the emanations of Arrogant, which 
constrained me, and were my enemies.' 

" And also the word which thy power spake, 
1 Who hath given me wisdom over the bonds to 
unloose them ' ; this is the word which Pistis 
Sophia spake, ' He hath given me wisdom to 
unloose the bonds of these emanations.' 

"And the word which thy power spake, 
' Who hath smitten the seven-headed serpent in 
my hands, and set me up upon his root, that I 
may blot out his seed ' ; this is the word that 
Pistis Sophia spake, (158) 'Thou hast smitten 
the seven-headed serpent by my hands, and 
thou hast set me up above his tribes ; thou hast 
caused it to perish, so that its seed should not 
arise from this hour.' 

" And the word which thy power spake, ' But 
thou wert with me, helping me ' ; this is the 
word which Pistis Sophia spake, ' Thou wert 
with me, giving me power in all this [affliction].' 

" And the word which thy power spake, 
' Thy name hath surrounded me in every 
region ' ; this is the word which Pistis Sophia 



158 PISTIS SOPHIA. 

spake, ' And thy light hath surrounded me in 
all the regions.' 

"And the word which thy power spake, 
1 Thy right hand hath destroyed the venom of 
the speakers of evils ' ; this is the word which 
Pistis Sophia spake, ' And of thyself thou didst 
make all the emanations of Arrogant powerless ; 
for thou hast taken from them their power.' 

"And the word which thy power hath said, 
' Thy right hand hath opened the path for thy 
faithful ' ; this is the word which Pistis Sophia 
spake, ' Thou hast made straight my path to 
lead me out of chaos, for I have trusted in 
thee.' 

" And the word which thy power spake, 
' Thou hast rescued them from the tombs, and 
thou hast borne them from the midst of the 
corpses ' ; this is the word which Pistis Sophia 
spake, ' Thou hast rescued me from chaos, thou 
hast carried me far from this material darkness 
(159) which is the murky emanation of chaos, 
from which thou hast taken away the light.' 

" And the word which thy power spake, 
' Thou hast taken dead bones and hast clothed 
them with a body, and to them that stirred no^ 
thou hast given the energy of life ' ; this is the 
word which Pistis Sophia spake, ' And thou 
hast taken all my powers which had no light 
in them, and hast infused into them a pure 



SECOND BOOK. 159 

light, and unto all my limbs which had no light 
in them, thou hast given a living light from on 
high.' 

" And the word which thy power spake, 
' Thy way is void of destruction, and so also 
thy countenance ' ; this is the word which Pistis 
Sophia spake, ' Thou hast made straight thy 
way for me and the light of thy countenance ; 
they have been a way void of destruction unto 
me.' 

" And the word which thy power spake, 
' Thou hast led thine seon into destruction, that 
all might be destroyed and be again renewed ' ; 
this is the word which Pistis Sophia spake, ' Thou 
hast brought me, thy power, into chaos and 
destruction, that all the matters which were in 
that region might be dissolved, and all my 
power be renewed in the light.' 

" And the word which thy power spake, 
' And thy light hath become a foundation for 
them all ' ; this is the word which Pistis Sophia 
spake, (160) 'And thy light hath been in them all.' 

" And the word which thy light-power uttered 
through Solomon, ' Thou hast poured out thy 
wealth upon him, and he hath become a place 
of holy habitation ' ; this is the word which 
Pistis Sophia spake, ' Thou hast concentrated 
the light of thy stream upon me, and I have 
become a pure light-power/ 



160 PISTIS SOPHIA. 

" This, then, my Master, is the interpretation 
of the song which Pistis Sophia spake." 

It came to pass, when the first mystery 
had heard these words which Matthew had 
uttered, that he said : " Well said, Matthew ; it 
is well, well-beloved. This is the interpreta- 
tion of the song which Pistis Sophia spake." 

And the first mystery continued in his con- 
Sophiacon- versation, and said : " ' I will declare 

tinueth to i . 

sing. that it is thou, (J light most high, 

that hast preserved me, and hast brought 
me unto thee ; who hast prevented the emana- 
tions of Arrogant, which were my enemies, from 
taking my light, light of light. I have sung 
a song unto thee ; thou hast preserved me, 
light ; thou hast brought my power out of chaos ; 
thou hast preserved me from them that descend 
into the darkness.' 

" These words Pistis Sophia uttered. Now, 
therefore, let him who hath a comprehending 
mind, and who hath understood the words 
uttered by Pistis Sophia, come forward and 
expound their interpretation." 

It came to pass, therefore, when the first 
Mary is mystery had finished speaking these 

afraid of ,.,.., , , T 

Peter. words unto his disciples, that Mary 

came forward, and said: (161) " Master, my 
mind is ever comprehending, so that I could 
come forward every time and expound the 



SECOND BOOK. 161 

interpretation of the words which she spake ; 
but I fear Peter, for he hath threatened me, and 
hateth our sex." 

And when she had spoken these words, the 
first mystery said unto her : " No one shall 
prevent whosoever shall be filled with the 
spirit of light from coming forward and expound- 
ing the interpretation of what I say. Now, 
therefore, Mary, expound the interpretation of 
the words uttered by Pistis Sophia." 

And Mary answered and said unto the first 
mystery in the midst of the disciples : " Master, 
concerning the interpretation of the words 
■uttered by Pistis Sophia, thy light-power pro- 
phesied of old, through David, saying : 

"'I will magnify thee, lord, for thou hast 
received me unto thyself, and thou Mary inter- 
hast not let mine enemies rejoice over ^gof the 
me. lord, my God, I have cried £°^L 
unto thee, and thou hast healed me. Psalms - 
lord, thou hast drawn my soul forth from 
hell, thou hast saved me from them that de- 
scend into the pit.' " 

When Mary had spoken these things, the first 
mystery said unto her, " Well said ; it is well, 
Mary, thou blessed one." 

He continued in his conversation, and said unto 

his disciples : (162) "And Sophia continued in 

her song, and said : 

11 



162 PISTIS SOPHIA. 

" ' The light hath been a saviour unto me ; it 
Sophia con- hath changed my darkness into light ; 

tinueth her .-.■,-,/»-, -, -, -, 

song. it hath clelt the darkness that sur- 

rounded me, and hath girded me with light.' 

It came to pass, therefore, when the first 
mystery had finished speaking these words, 
that Martha came forward, and said : " Master, 
thy power hath prophesied of old through David, 
concerning this word, saying : 

" ' The Lord hath been my succour ; he hath 
Martha in- changed my song of mourning into 

&omthe h J°y* ^ e natn rent m y Sackcloth, 

Psalms. an( J gi r( ^ ec l me w ith joy.' " 

It came to pass, when the first mystery had 
finished hearing the words which Martha had 
uttered, that he said : " Well said ; it is well, 
Martha." 

And the first mystery continued in his con- 
versation, and said unto his disciples : " Pistis 
Sophia further continued with her song, and 
said : 

" ' Sing a song, my power, to the light, and 
Sophia con- f or g e t no t; a ll the light-powers which 

tinueth her ° or 

son g- it hath given unto thee, and all the 

powers which are in thee. Sing the name of 
his holy mystery, which remitteth every trans- 
gression ; [of him] who saveth thee from all the 
afflictions with which the emanations of Arro- 
gant have constrained thee ; who hath preserved 



SECOND BOOK. 163 

their light from all the emanations of Arrogant, 
which are numbered for destruction; (163) who 
hath bestowed a crown of light upon thy head 
to preserve thee ; who hath filled thee with 
pure light, and thy source shall be renewed as 
an invisible of the heights.' 

"These words Pistis Sophia said, in that she 
had been preserved and remembered all things 
which had been done unto her." 

It came to pass, therefore, when the first 
mystery had finished speaking these words unto 
his disciples, that he said unto them : " Let him 
who understandeth the interpretation of these 
words come forward and expound it in free- 
dom." 

Then Mary came forward, and said : " My 
Master, concerning the words which Pistis 
Sophia uttered in her song, tlry light-power 
prophesied of old, through David, saying : 

" ' Praise the lord, my soul ; let all that is 
within me praise his holy name and Mary inter- 
forget not all his recompenses ; [for he ^f the 
it is] who remitteth all thy iniquities ; Psalms - 
who healeth all thy infirmities ; who saveth thy 
life from destruction ; who putteth on thy head 
a crown of mercy and loving kindness ; who 
satisfieth thy desire with good things. Thy 
childhood shall be renewed like an eagle's.' 

" That is to say, Sophia shall be like those 



164 PISTIS SOPHIA. 

invisibles who are in the heights, for he said, 
1 like an eagle,' for the dwelling of an eagle is 
in the heights, and the invisibles are also in the 
heights; (164) that is to say, that Pistis Sophia 
shall become radiant like the invisibles, just as 
she was in the beginning." 

It came to pass, therefore, when the first 
mystery had heard these words which Mary 
had spoken, that he said : " Well said, Mary, 
thou blessed one." 

It came to pass, therefore, after this, that 
Sophia is the fi rs t m y S tery continued again in 
region be- y s conversation, and said unto his 

low the 

thirteenth disciples : " I took Pistis Sophia, I led 

aeon, and x A 

given a ner i n to a region below the thirteenth 

new mys- ° 

tery. seon, and I gave unto her a new mys- 

tery which was not that of her own seon, [the 
mystery of] the invisible region. And I gave 
unto her also a song of light, so that from that 
hour the rulers of the aeons should not prevail 
against her. And I left her in that region until 
I should come again to find her, and bring her 
into her region which is in the heights. It 
came to pass, when I had left her in that region, 
that she again uttered her soDg, saying : 

" ' In faith have I trusted in the light ; it 
She con- hath accomplished my desire, it hath 

tinuethher 

song. brought my power out of chaos and 

from the lower darkness of every matter. It 



SECOND BOOK. 165 

hath led me on high, it hath set me in an aeon 
lofty and firm. It hath set me on the path 
which leadeth to my region, and hath given 
unto me a new mystery, which is not that of 
my aeon. It hath given unto me a song of 
light. Now, therefore, light, the rulers shall 
see what thou hast done ; (165) they shall fear, 
and they shall believe in the light.' 

" This song, therefore, Pistis Sophia uttered, 
rejoicing that she had been led out of chaos and 
brought into regions below the thirteenth aeon. 
Now, therefore, let him whose mind is stirred, 
and who understandeth the interpretation of 
the meaning of the song, which Pistis Sophia 
uttered, come forward and expound it." 

And Andrew came forward and said : " My 
Master, this is what thy light-power prophesied 
of old concerning thee through David, saying : 

" ' With tarrying I waited for the lord, and 
he hath inclined his ear unto me, and An ^ rew - m . 
hath heard my prayer. He hath j£Xthf 
brought my soul out of the pit of Psalms - 
wretchedness, and from the mire of the mud ; he 
hath stablished my feet on a rock, and hath 
directed my steps. He hath put in my mouth a 
new song and benediction for our God. Many 
shall see and shall fear, and shall hope in the 
lord.' " 

It came to pass, when Andrew had expounded 



166 PISTIS SOPHIA. 

the meaning [of the song] of Pistis Sophia, that 
the first mystery said unto him : " Well said, 
Andrew, thou blessed one." 

He continued again in his conversation, and 
said unto his disciples : " These are all the things 
which befell Pistis Sophia. (166) It came to 
pass, therefore, when I had brought her to the 
region which is below the thirteenth seon, that 
I was about to enter into the light and cease 
to busy myself concerning her. She said unto 
me : 

" ' light of lights, thou art about to go 
The con- to ^ ne light and to cease to busy thyself 
Sophia°and concerning me, and tyrant Adamas 
the light. w in k now th a t thou hast ceased to 

busy thyself on my behalf ; he will know that he 
who should preserve me, is no longer [here], 
and he will come again to this region, he and 
all his rulers who hate me, and Arrogant will again 
give power unto his lion-faced emanation ; they 
will all come and will constrain me together to 
take away all the light which is in me, that I 
may become powerless and again without light. 
Now, therefore, light of my light, take from 
them their light, that they may no longer from 
this hour be able to constrain me.' 

" It came to pass, when I had heard these 
words which Pistis Sophia spake unto me, that 
I answered her, and said : ' My father, who caused 



SECOND BOOK. 167 

me to emanate forth, hath not yet given me 
commandment to take their light from 

. The light 

them ; but I will seal the regions of promiseth 
Arrogant and of all his rulers who hate regions of 
thee. And I will also seal the regions 
of Adamas and of his rulers, so that none of 
them may be able to fight against thee until 
their time is fulfilled, and until even the time 
hath come when my father shall give me com- 
mandment to take away their light.' 

"Then I further said unto her: (167) 
' Hearken that I may tell unto thee their time, 
when that which I have just said unto thee 
shall come to pass. It shall come to pass when 
three times shall be accomplished.' 

" Pistis Sophia answered and said unto me : 
* light, how shall I know that three times 
are accomplished, so that I may rejoice, and be 
in gladness in that my time shall be nigh for 
thee to bring me into my region ? Moreover, 
I shall rejoice when thou shalt take the light- 
power from all them that hated me, for I have 
trusted in thy light/ 

" And I answered and said unto her : ' When 
thou shalt see the gate of the treasure How 
of the great light — it openeth in the j&aiiknow 
thirteenth seon, and is to the left— thneo^her 
when this gate shall be opened, then France 
; will the three times be accomplished.' hath come - 



168 PISTIS SOPHIA. 

" Pistis Sophia continued and said : ' light, 
how shall I know in this region, that that gate 
is opened ? ' 

" And I answered and said unto her : ' When 
what shall that g ate sna U be opened, all who are 
STof in the aeons will know thereof, because 

pass at ' 

that time. £ fae great light which will stream 
into all their regions. Lo, then, I have set 
them so, that none shall venture any ill against 
thee, until the three times are accomplished. 
And thou shalt have the power of going into 
their twelve aeons, whenever thou mayest wish, 
(168) and also of returning into thy [own] region, 
which is below the thirteenth aeon, and in which 
thou now art ; but thou shalt not have the 
power of passing through the gate of the height, 
which is in the thirteenth aeon, to come into 
thy region whence thou didst come forth [in the 
beginning]. Moreover, when the three times 
shall be fulfilled, Arrogant and all his rulers 
shall constrain thee, to take away the light 
that is in thee, being enraged against thee, 
thinking that it is thou who hast kept his power 
in chaos, and also that it is thou who didst take 
away the light which was in it. He will be 
enraged against thee to take from thee thy 
light and cast it into chaos, and give it to his 
emanation, in order that it may have the power 
to come forth from chaos and go into its own 



SECOND BOOK. 169 

region. And Adamas will aid it in this ; but 
I will take away all the light-powers which are 
in him, and I will give them unto thee ; and I 
will come to take them away. Now, therefore, 
when they shall constrain thee at that time, 
sing a song to the light ; I will hasten unto thy 
help ; I will quickly come unto thee from the 
regions below thee ; I will come to this region 
where I shall have left thee, and which is below 
the thirteenth aeon, until I shall make thee 
once more quickly enter into thy region, whence 
thou didst come forth.' 

(169) " It came to pass, therefore, when Pistis 
Sophia had heard these words which I spake, 
that she rejoiced with great rejoicing. And so 
I left her in the region below T the thirteenth 
seon ; I passed into the light, and ceased to busy 
myself about her." 

All these things, therefore, the first mystery 
spake unto his disciples, for they had happened 
unto Pistis Sophia ; he was seated on the Mount 
of Olives, narrating all these things in the midst 
of his disciples. He continued, therefore, in his 
conversation, and said unto them : " It came to 
pass, therefore, after all these things, when I 
was in the world of men, sitting beside the way, 
that is to say, in the place which is The time 

, ,- for the final 

the Mount of Olives, before they had deliverance 

r of Sophia is 

sent unto me my [first] vesture, which fulfilled. 



170 PISTIS SOPHIA. 

I had placed in the four and twentieth mystery 
of the interior, which is the first of the exterior, 
that is to say, the great uncontainable, from 
which I came forth, and before I had entered 
into the height, to receive my other two vestures, 
when I was seated near you in this place, which 
is the Mount of Olives, that the time of which I 
had spoken unto Pistis Sophia — ' Adamas with 
all his rulers will constrain thee ' — was fulfilled. 

" It came to pass, therefore, when this time 
was fulfilled, that I was in the world of men, 
(170) sitting near you, on this hill, which is the 
Mount of Olives. Adamas looked down from 
the height of the twelve aeons ; he saw his 
daemonial power, which was in chaos, without 
any light at all in it ; for I had taken from it 
its light. He saw that it was dark, and had not 
the strength to come to its own region, which 
Adamas j s ^ e twelfth seon. [Then] Adamas 

sendeth *~ J 

forth two thought again on Pistis Sophia : he be- 

emanations ° ° l 

of darkness came most mightily enraged against her, 

to plague m o ^ e o > 

Sophia. thinking that it was she who had kept 
his power in chaos, thinking that it was she 
who had taken away its light ; and he was 
exceedingly wroth, he piled rage on rage, he 
sent forth from himself an emanation of dark- 
ness, and also a little chaos exceedingly malig- 
nant, to plague Pistis Sophia therewith. And 
he created a region of darkness in his region, in 



SECOND BOOK. 171 

order to constrain Pistis Sophia therein. He 
assembled the hosts of his rulers ; they pursued 
after Pistis Sophia to make her enter into the 
dark chaos which [Adamas] had created, and to 
constrain her in that region, in order that the 
two emanations of darkness, which Adamas had 
created, might plague her, until they had 
taken from her all the light which was in her, 
and until Adamas should take the light from 
Pistis Sophia, and give it unto his two dark and 
malignant emanations, that they might carry it 
into the great lower chaos which is the darkness, 
(171) and cast it into his power which is there, 
thinking that so it might come into its own 
region, for it was [now] exceedingly dark, be- 
cause I had taken from it its light. 

" It came to pass, therefore, when they pur- 
sued after her, that Pistis Sophia cried aloud, 
she sang a song to the light, for I had said unto 
her, ' If thou art constrained, sing unto me a 
song, and I will come in haste to aid thee.' It 
came to pass, therefore, when they constrained 
her — I was seated near you in this place, that 
is to say, on the Mount of Olives — that she 
sang a song to the light, saying : 

" * light of lights, I have trusted in thee, 
save me from all these rulers who So P. hia . 

again smg- 

pursue after me, and preserve me, lest ® th * song 
they should take from me my light, as li § ht - 



172 PISTIS SOPHIA. 

that lion-faced power [once did] ; for thy light 
is no longer with me, nor thy light-stream to 
preserve me. Nay, Adam as is enraged against 
me, saying, " 'Tis thou who hast kept my 
power in the chaos." Now, therefore, light 
of lights, if I have done so, if I have kept it 
there, if I have done the least violence to that 
power, or if I have constrained it as it con- 
strained me, let all these rulers which pursue 
after me, take away my light, let them leave 
me empty ; let Adamas my foe pursue after 
my power, let him seize upon it, let him take 
from me my light, let him cast it into his dark 
power, which is in chaos, let him put my power 
in chaos. (172) Now, therefore, light, raise 
thou me up in thy [just] wrath, lift up thy 
power above mine enemies, who have raised 
themselves up against me unto the end. Haste 
thee, restore me, as thou saidst unto me, " I will 
help thee." ' " 

It came to pass, therefore, when the first 
mystery had finished speaking these words unto 
his disciples, that he said : " Let him who hath 
understood the words which I have spoken, 
come forward and expound their interpretation." 

And James came forward, and said : " Master, 
concerning this song which Pistis Sophia sang, 
thy light-power prophesied of old, through 
David, in the seventh Psalm, saying : 



SECOND BOOK. 173 

" ' lord, my God, in thee I have put my 
trust ; save me from them that perse- f ames in- 

' r terpreteth 

cute me, and deliver me, lest they * he s ^ g , 

J from Psalm 

should tear my soul in pieces, like vii - 
lions ; for there is no saviour and no deliverer. 
lord, my God, if I have done any such thing, 
if there hath been any malice in my hands, if I 
have exacted retribution from them that have 
recompensed me with evils ; [then] let me fall 
beneath my enemies, and be empty ; let mine 
enemy persecute my soul, let him seize it, let 
him trample down my life on the earth, and lay 
my glory in the dust. (Diapsalma.) Arise, 
lord, in thy wrath ; raise up thy power above 
my enemies ; arise in the statute which thou 
hast decreed.' " 

(173) It came to pass, therefore, when the 
first mystery had heard the words which James 
had spoken, that he said unto him : " Well said, 
James, thou well-beloved." 

The first mystery continued again in his 
conversation, and said unto his disciples : "It 
came to pass, therefore, when Pistis Sophia 
had finished uttering the words of her song, 
that she turned herself round to see whether 
Adamas and his rulers had turned themselves 
back to re-enter their aeon ; and she saw them 
pursuing after her. So she turned unto them 
and said : 



174 PISTIS SOPHIA. 

" ' Why run ye after me, saying that I have 
no help to be preserved from you ? 

Sophia ad- r ... 

dresseth Now, therefore, my judge is the light, 
and his and he is strong. He waiteth patiently 

rulers. 

until the time of which he said unto 
me, " I will come to thy help." Shall he not 
pour out his wrath upon you in this very hour ? 
Now is the time of which he spake unto me. 
Now, therefore, if ye turn not back, if ye cease 
not to pursue after me, the light will prepare 
his power, he will make ready with all his powers, 
he will be ready in his power to take from you 
all that is light in you, and ye shall be dark. 
He hath created his powers to take from you 
your power which is in you, that ye may perish.' 
" When Pistis Sophia had said these words, 
she turned her gaze towards the region of 
Adamas ; she saw the region of darkness and of 
chaos which he had created; (174) she saw also 
the two exceedingly malignant emanations of 
darkness, which Adamas had sent forth to seize 
upon Pistis Sophia and cast her into the chaos 
which he had created, to constrain her in that 
region and plague her until they had taken from 
her her light. It came to pass, therefore, when 
Pistis Sophia had seen these two emanations of 
darkness and the dark region which Adamas 
had created, that she feared exceedingly, and 
cried aloud to the light, saying : 



SECOND BOOK. 175 

" ' light, Adam as, the worker of in- 
justice, is enraged against me ; he Sophia yet 
hath created an emanation of darkness, *j>am smg- 
and he hath also sent forth another Ll g ht - 
chaos ; he hath created another region of dark- 
ness and of chaos, and hath made it ready. 
Now, therefore, light, in the [very] chaos 
which he hath created in order to cast me therein 
and then take from me my light, take from him 
his own ; and for the plan that he devised to 
take away my light, his own shall be taken from 
him ; and for the injustice of which he spake, to 
take away the light-powers which are in me, 
all of his shall be taken from him.' 

" These are the words which Pistis Sophia 
uttered in her song. Now, therefore, let him 
who is sober in mind come forward, and ex- 
pound the interpretation of Pistis Sophia in her 
song." 

And Martha came forward and said : (175) 
" I am sober in my mind, and I understand 
the words which thou hast said. Now, there- 
fore, give unto me commandment to expound 
their interpretation in freedom." 

The first mystery answered, and said unto 
Martha : "I give unto thee commandment, 
Martha, to expound the interpretation of the 
words which Pistis Sophia uttered in her song." 

And Martha answered and said : " My Master, 



176 PISTIS SOPHIA. 

these are the words which thy light-power pro- 
phesied of old through David, in the seventh 
Psalm, saying : 

" ' G-od is a righteous judge, strong and 
Martha in- patient, who showeth not his wrath 

th?words eVer 7 da 7' But if Y e wil1 not tum > 

of Sophia k e q^w WDe t his sword, he shall bend 

from Psalm ' 

vil - his bow ; he hath made it ready, he 

hath made ready therefor instruments of death. 
He hath created his arrows to burn them up. 
Behold, injustice hath been in labour, she hath 
conceived pain, she hath brought forth mischief. 
She hath digged a pit, she hath digged it deep. 
She shall fall into the pit which she hath 
digged ; her pains shall fall on her own head, 
and her injustice on the midst thereof.' ' 

And when Martha had uttered these words, 
the first mystery looking without said unto 
her : " Well said ; it is well, Martha, thou 
blessed one." 

It came to pass, therefore, when Jesus had 
Jesus finished narrating to his disciples all 

SopMa h tne tnm g s which had befallen Pistis 
Senth 6 Sophia when she was in chaos, (176) 
8eon - and how she had sung a song to the 

light until it had rescued her, and brought her 
forth from chaos, and led her into the twelve 
aeons, and also how she had been preserved from 
all the afflictions with which the rulers of chaos 



SECOND BOOK. 177 

had constrained her, because she had sought to 
go to the light, that Jesus continued in his 
conversation and said unto his disciples : "It 
came to pass, after these things, that I took 
Pistis Sophia, and led her into the thirteenth 
aeon, shining most exceedingly, there being no 
measure to the light which was in me. I entered 
into the region of the four and twentieth in- 
visible, shining most exceedingly. They were 
distressed with great perturbation ; they looked 
and saw Sophia, who was with me. Her they 
recognised, but they knew not who I was, they 
thought that I was some emanation of the light- 
world. 

"It came to pass, therefore, when Pistis 
Sophia saw her fellow invisibles, that she rejoiced 
with great joy, and was exceedingly glad. She 
longed to tell them of the wonderful things 
which I had done for her below in the world of 
men, until I had rescued her ; [and so] she came 
forward into the midst of the invisibles, and in 
their midst she sang a song unto me, saying : 

(177) " ' I will confess thee, light, for thou art 
a saviour, thou art a deliverer for all Sophia 
time. I will utter this song to thy ^wrt* 
light, for it hath rescued me, and freed ^er^Uow 
me from the hand of the rulers, mine mvlslbles - 
enemies. Thou hast preserved me in all the 

regions, thou hast preserved me in the heights 

12 



178 PISTIS SOPHIA. 

and in the depths of chaos, and in all the aeons 
of the rulers of the sphere. And when I came 
forth from the heights, I gazed into regions 
where there is no light ; nor could I return to 
the thirteenth aeon, my abode, because there 
was no light in me, and no power, for my power 
was utterly afflicted ; but the light hath pre- 
served me in all my afflictions. I sang a song 
unto the light ; it heard me when I was con- 
strained, it guided me in the world of the aeons, 
to bring me into the thirteenth aeon, my abode. 

" f I will confess thee, light, for thou hast 
preserved me, and thy wonderful works in the 
race of men. When I had need of my power, 
thou didst give my power unto me ; and when I 
had need of my light, thou didst fill me with 
pure light. I have been in the darkness and 
the shadow of chaos, bound in the hard bonds 
of chaos, without light in me, for I had pro- 
voked the statute of light ; I had transgressed, I 
had made wroth the statute of light, because I 
had come forth from my own region. (178) 
And when I had descended, I was destitute of 
my light, and became without light, and there 
was no one to rescue me. And when they con- 
strained me, I cried out unto the light, and it 
preserved me from all my afflictions. It also 
broke asunder all my bonds, and brought me 
forth from darkness and the anguish of chaos. 



SECOND BOOK. 179 

" ' I will confess thee, then, light, for thou 
hast preserved me, and thy wonders have been 
wrought in the race of men ; thou hast shattered 
the proud gates of darkness and the hard bolts 
of chaos, and thou hast turned me away from 
the region where I had transgressed, and when 
they had taken my light away from me, because 
I had transgressed and had ceased to perform 
my mystery. I have come forth from the gates 
of chaos, and when I was constrained, I sang a 
song to the light. It hath preserved me from 
all my afflictions. Thou hast sent unto me thy 
stream ; it hath given me power, and hath saved 
me from all my anguish. 

" ' I will confess thee, light, for thou hast 
preserved me, and thy wonders have been done 
in the race of men.' 

" This, then, is the song which Pistis Sophia 
uttered, in the midst of the four and twenty 
invisibles, desiring to tell them of all the 
wonderful things which I had done with her, 
that they might know that I had descended 
into the world of men, and had given unto them 
the mysteries of the height. Now, therefore, 
let him who is exalted in his understanding, 
come forward, and expound the interpretation of 
the song which Pistis Sophia uttered." 

(179) It came to pass, therefore, when Jesus had 
finished speaking these words, that Philip came 



180 PISTIS SOPHIA. 

forward and said : " Jesus, my Master, my under- 
standing is exalted, and I have understood the 
interpretation of the song which Pistis Sophia 
uttered, and David, the prophet, prophesied 
concerning it of old, in the one hundred and 
sixth Psalm, saying : 

" ' Confess ye the lord, for he is gracious, for 
Philip in- his mercy endureth for ever ; let them 

terpreteth . „ . 

the song speak it forth whom the lord hath 

from Psalm _ _ . . . 1 i i 

cvi. preserved, tor it is he who hath pre- 

served them from the hand of their enemies. 
He hath gathered them together into their own 
land, from the east, from the west, from the 
north, and from the sea. They wandered in the 
desert, in a place where there is no water ; they 
found not the way to the city where was their 
abode. They were hungry and thirsty, their 
soul fainted in them ; he hath saved them 
from their constraints. They cried unto the 
lord, and he hath heard them in their danger. 
He hath led them into a straight way that they 
might come to the place of their abode. 

" ' Let them confess the lord in his mercies, 
and his wonders among the children of men ; for 
he satisfieth the hungry soul ; he hath filled 
the hungry soul with good things. They who 
sat in darkness and the shadow of death, they 
who were bound in misery and chains, (180) 
because they had provoked the word of the 



SECOND BOOK. 181 

lord, and had made wroth the counsel of the 
highest — their heart is humbled in their suffer- 
ing, they have become powerless, and there was 
no one to help them. They cried unto the 
lord when they were in peril, and he hath 
saved them out of their constraints ; he hath 
brought them forth from darkness and the 
shadow of death, and hath broken their chains. 

" ' Let them confess the lord in his mercies 
and his wonders among the children of men ; 
for he hath broken the gates of brass, he hath 
smitten the bolts of iron asunder. He hath 
received them unto himself in the way of their 
iniquity. For when they had been brought low 
because of their iniquities, their heart abhorred 
all nourishment, they were near to the gates of 
death. They cried unto the lord in their peril, 
—he preserved them from their afflictions. 

"'Let them confess the lord in his mercies, 
and his wonders among the children of men.' 

" This, then, my Master, is the interpreta- 
tion of the song, which Pistis Sophia uttered. 
Hearken, therefore, Master, that I may expound 
it clearly. The word, verily, which David 
spake, ' Confess ye the lord, for he is gracious, 
for his mercy endureth for ever ' ; this is the 
word which Pistis Sophia spake, ' 1 will confess 
thee, light, for thou art a saviour and a 
deliverer for all time.' 



182 PISTIS SOPHIA. 

(181) "And the word which David spake, 
' Let them whom the lord hath preserved say, 
" He hath preserved us from the hand of our 
enemies " ' ; this is the word which Pistis Sophia 
spake, ' I will utter this song to the light, for 
it hath preserved me and freed me from the 
hand of the rulers, mine enemies.' And so for 
the rest of the Psalm. 

" This, then, my Master, is the interpretation 
of the song which Pistis Sophia uttered in the 
midst of the four and twenty invisibles, desiring 
to tell them of all the wonders which thou hadst 
done for her, and that they might know that 
thou hast given thy mysteries to the race of 
men." 

It came to pass, therefore, when Jesus had 
heard these words which Philip had spoken, 
that he said : " Well said, Philip, thou blessed 
one ; this is the interpretation of the song 
uttered by Pistis Sophia." 

It came to pass, therefore, after these things, 
Mary ques- that Mary came forward ; she wor- 
Jesus. shipped the feet of Jesus, and said 

unto him : " Master, be not wroth with me 
questioning thee, for we question concerning 
everything with earnestness and confidence. 
For thou hast said unto us aforetime, ' Seek 
that ye may find, knock that it may be opened 
unto you ; for every one that seeketh shall 



SECOND BOOK. 183 

find, and to whomsoever knocketh, it shall be 
opened.' Now, therefore, Master, from whom 
shall we seek, or at whose door shall we knock ? 
Who hath the power to give out the revelation 
of the words on which we question thee ? (182) 
Who knoweth the power of the words concern- 
ing which we make the questioning ? For 'tis 
thou who has given us in our minds a mind 
of light ; thou hast given unto us the highest 
perception and conception. Therefore, is there 
no one in the world of men, there is no one in 
the height of the aeons, who can give out the 
revelation of the words on which we make our 
questionings, save thee alone, who knowest all, 
who art perfect in all ; for I put not my ques- 
tions like the men of the world, but we seek in 
the science of the height, which thou hast given 
unto us ; and we frame our questions on the 
type of the excellent questioning which thou 
hast taught us, that we might frame our ques- 
tions thereon. Now, therefore, Master, be not 
wroth with me, but reveal unto me the matter 
on which I question thee." 

It came to pass, when Jesus had heard the 
words which Mary Magdalene had spoken, that 
he answered and said unto her : " Ask what thou 
wilt, and I will reveal it unto thee with earnest- 
ness and confidence. Amen, amen, I say unto 
you, rejoice with great rejoicing, and be in 



184 PISTIS SOPHIA. 

exceeding great gladness, questioning me con- 
cerning everything with diligence ; and I shall 
be in exceeding great gladness, because ye ques- 
tion me on every matter with earnestness, and 
that ye question in the manner in which ye 
ought to question. Now, therefore, ask what 
thou wilt, and I will reveal it unto thee with 

joy." 

(183) It came to pass, when Mary had heard 
the words which the saviour spake, that she 
rejoiced with great joy, and was in exceeding 
great gladness ; she said unto Jesus : " My 
Master and saviour, how, then, are the four 
and twenty invisibles ; of what type, of what 
quality ; or of what quality is their light ? ,! 

And Jesus answered and said unto Mary : 
Of the four " What is there in this world which is 

and twenty 

invisibles, comparable to them ; or what region 
in this world is like unto them ? Now, there- 
fore, to what shall I liken them ; or what shall 
I say concerning them ? for there is nothing in 
this world with which I can compare them ; nor 
is there a single form to which I can liken them. 
Indeed, there is nothing in this world which is 
of the quality of heaven. Amen, I say unto 
you, every one of the invisibles is nine times 
greater than the heaven and the sphere above it, 
and the twelve seons all together, as I have 
already told you od another occasion. [Again] 



SECOND BOOK. 185 

there is no light in this world which is superior 
to that of the sun. Amen, amen, I say unto 
you, the four and twenty invisibles are more 
radiant than the light of the sun which is in 
this world, ten thousand times, (184) as I have 
told you before on another occasion ; for the 
light of the sun in its true form is not of this 
world, since its light has to pierce through a 
host of veils of [various] regions. But the light 
of the sun in its true form, which is in the 
region of the virgin of light, is more radiant 
than the four and twenty invisibles, and the 
great invisible forefather, and also the great 
triple-powered god, ten thousand times more 
radiant, as I have already told you on another 
occasion. 

" Now, therefore, Mary, there is no form 
in this w T orld, nor any light, nor any shape, like 
unto the four and twenty invisibles, and with 
which I could compare them. Yet a little 
while and I will bring thee and thy fellow dis- 
ciples, thy brethren, into the three spaces of 
the first mystery, but only as far as the space 
of the ineffable, and ye shall see all their con- 
figurations as they really are and without simili- 
tude. 

" And when I bring you into the height, you 
shall see the glory of them in the height ; and 
ye shall be in most mighty wonderment. 



186 PISTIS SOPHIA. 

" And when I bring you into the regions of 
Of the glory the rulers of the fate, ye shall see the 
of the fate. g\ 0T y [ n which they are, and compared 
with their greatly superior glory, ye will regard 
this world as the darkness of darkness; (185) 
and when ye gaze down on the whole world of 
men, it will be as a speck of dust for you, 
because of the enormous distance by which [the 
fate-sphere] will be distant from it, and because 
of the enormous superiority of its quality over 
it. 

" And when I shall have brought you into 
Of the the twelve aeons, ye shall see the glory 

seons. in which they are ; and compared with 

their greatly superior glory, the region of the 
rulers of the fate will appear to you as the 
darkness of darkness, and will become as a speck 
of dust for you, because of the enormous dis- 
tance it will be distant from you, and because 
of the enormous superiority of the quality of 
the seons over it, as I have already said unto 
you on another occasion. 

" And, again, when I shall have brought you 
Ofthethir- m ^° the thirteenth aeon, there shall 

teenth^on. ye gee |££ g|J~ JJJ which ^ in _ 

habitants] are ; the twelve seons shall appear to 
you like the darkness of darkness, and ye shall 
gaze down upon the twelve aeons, and they will 
seem to you like a speck of dust because of the 



SECOND BOOK. 187 

enormous distance they will be separated from 
you, because of the enormous superiority of 
its quality over them 

" And when I shall have brought you to the 
region of them of the midst, ye shall fthe 
see the glory in which they are ; the mldst * 
thirteen aeons shall seem to you like the dark- 
ness of darkness, and ye shall moreover look 
down on the twelve aeons; and all the fate, (186) 
and all the ordering, and all the spheres, and all 
the others which are in them all, shall be for 
you as a speck of dust, because of the enormous 
distance they will be distant, and because of the 
enormous superiority of its quality. 

" And when I shall have brought you into 
the region of them of the right, ye ofthe 
shall see the glory in which they are ; nght ' 
the region of them of the midst shall seem to 
you like the night in this world of men ; and 
when ye look down on the midst, it will seem 
to you like a speck of dust because of the 
enormous distance which the region of them of 
the right is distant from it. 

" And when I shall have brought you to the 
light-world, which is the treasure of ofthe 
light, ye shall see the glory of them treasure - 
that dwell there ; the region of them of the 
right shall seem to you like the mid-day light in 
the world of men, when there is no sun ; and 



188 PISTIS SOPHIA. 

when ye look down on the region of them of the 
right, it shall seem to you like a speck of dust 
because of the enormous distance it is distant 
from the treasure of light. 

" And when I shall have brought you into 
Of the in- tne re gi° n of them that have received 
hentance. ^ e i nner itance, of them that have re- 
ceived the mysteries of light, ye shall see the 
glory of the light in which they are ; the light- 
world shall seem to you like the light of the 
sun which is in the world of men; (187) and 
when ye look down on the light-world, it will 
seem to you like a speck of dust because of the 
enormous distance the light-world is distant, 
and because of the magnitude with which it 
transcends it." 

It came to pass, when Jesus had finished 
speaking these things unto his disciples, that Mary 
Magdalene came forward, and said : " Master, 
be not wroth with me if I question thee, for we 
question concerning every matter with earnest- 
ness." 

And Jesus answered and said unto Mary : 
" Ask what thou wilt, and I will reveal it to 
thee freely, without parable ; and everything 
which thou askest, I will tell unto thee with 
earnestness and certainty. I will perfect you 
in every power and every perfection, from the 
interior of the interiors, to the exterior of the 



SECOND BOOK. 189 

exteriors, from that ineffable to the darkness of 
darkness, that ye may be called perfections 
perfected in every wisdom. Now, therefore, 
Mary, ask what thou wilt, and I will reveal it 
to thee with great joy and great gladness." 

It came to pass, when Mary had heard these 
words which the saviour had said, that Mary again 

. . , . -. , questioneth 

she rejoiced exceedingly and was glad, Jesus. 
and said : " Master, will the men of this world, 
who have received the mysteries of light, (188) 
be higher than the emanations of the treasure 
in thy kingdom ? For I have heard thee say, 
' When I shall have brought you to the region 
for receiving the mysteries, the region of the 
light- world will seem to you like a speck of dust, 
because of the great distance that it will be 
[from you], and because of the great light which 
is in it' — [far greater than that of] the world 
of the treasure of light, the region in which 
are the emanations. Will, then, my Master, 
the men who shall have received the mysteries, 
be higher than the light-world, and will they 
be any higher than them in the kingdom of 
light ? " 

Jesus answered and said unto Mary : " Ex- 
cellently, indeed, dost thou question concerning 
every matter with earnestness and confidence. 
But hearken, Mary, that I may explain unto 
thee the completion of the aeon and the ascension 



190 PISTIS SOPHIA. 

of the pleroma. There would be no place for 
this, had I not said unto you, ' When I shall 
have brought you into the region of the in- 
heritances of those who shall have received the 
mystery of the light of the treasure of light, 
(189) the region of the emanations shall seem 
to you like a speck of dust, and like the simple 
light of the day sun.' 

" It hath been said, * These things shall come 

to pass at the time of the completion 

twelve f the seon and of the ascension of the 

saviours 

and their pleroma.' The twelve saviours of the 

regions in 

the inherit- treasure, and the twelve orders of each 

ance. 

of them, which are the emanations of 
the seven voices and of the five trees, shall be 
with me in the region of the inheritance of light ; 
they shall be kings with me in my kingdom, 
each being king over his emanations, and each 
being king according to his glory, the great 
according to his greatness, and the little accord- 
ing to his littleness. 

" And the saviour of the emanations of the 
first voice shall be in the region of the souls 
which shall have received the first mystery of 
the first mystery in my kingdom. 

" And the saviour of the emanations of the 
second voice shall be in the region of the souls 
which shall have received the second mystery 
of the first mystery. 



SECOND BOOK. 191 

" In like manner, the saviour of the emana- 
tions of the third voice shall be in the region 
of the souls of them who shall have received 
the third mystery of the first mystery (190) 
in the inheritance of light. 

"And the saviour of the emanations of the 
fourth voice of the treasure of light shall be in 
the region of the souls which shall have received 
the fourth mystery of the first mystery in the 
inheritance of the light. 

" And the fifth saviour of the fifth voice of 
the treasure of light shall be in the region of the 
souls who shall have received the fifth mystery 
of the first mystery in the inheritance of the light. 

" And the sixth saviour of the emanations of 
the sixth voice of the treasure of light shall be 
in the region of the souls which shall have re- 
ceived the sixth mystery of the first mystery. 

" And the seventh saviour of the emanations 
of the seventh voice of the treasure of light 
shall be in the region of the souls which shall 
have received the seventh mystery of the first 
mystery in the treasure of light. 

" And the eighth saviour, that is to say the 
saviour of the emanations of the first tree of the 
treasure of light, shall be in the region of the 
souls which shall have received the eighth mys- 
tery of the first mystery (191) in the inheritance 
of light. 



192 PISTIS SOPHIA. 

" And the ninth saviour, who is the saviour of 
the emanations of the second tree of the treasure 
of light, shall be in the region of the souls which 
shall have received the ninth mystery of the 
first mystery in the inheritance of light. 

" And the tenth saviour, who is the saviour 
of the emanations of the third tree of the 
treasure of light, shall be in the region of the 
souls which shall have received the tenth mys- 
tery of the first mystery in the inheritance of 
light. 

" In the same manner, again, the eleventh 
saviour, who is the saviour of the fourth tree of 
the treasure of light, shall be in the region of 
the souls which shall have received the eleventh 
mystery of the first mystery in the inheritance 
of light. 

" And the twelfth saviour, who is the saviour 
of the emanations of the fifth tree of the trea- 
sure of light, shall be in the region of the souls 
of them that shall have received the twelfth 
mystery of the first mystery in the inheritance 
of light. 

(192) "And the seven amens, and the five 

Wttfi* ..-•._■ - 1111 

Of the as- voices, and the three amens, shall be 
themTf the on m J ri ght, being kings in the inherit- 
toTheTn- 11 " ance of liglit. And the saviour of 
heritage, ^e twins, that is to say, the child of 
the child, and the nine guardians shall remain 



SECOND BOOK. 193 

also at my left, being kings in the inheritance of 
light. 

" And each of the saviours shall be king over 
the orders of his emanations in the of their re- 
inheritances of light, in the manner in ranks in 
which they are also in the treasure of dom. " 
light. 

"And the nine guardians of the treasure of 
light shall be higher than the saviours in the in- 
heritance of light. And the twin saviours shall 
be higher than the nine guardians in the kingdom 
[of light]. And the three amens shall be higher 
than the twin saviours in the kingdom [of light]. 
And the five trees shall be higher than the three 
amens in the inheritance of light. 

"And Ieou, with the guardian of the veil of 
the great light, and the receivers of 
light, and the two great leaders, and powers of 

& r the right, 

the great Sabaoth, the good, [all] shall and their 

P emanation 

be kings in the first saviour of the first and ascen- 

t> r t i / \ sion. 

voice of the treasure ot light, (193) 
who shall be in the region of them that shall 
have received the first mystery of the first mys- 
tery ; for Ieou, and the guardian of the region 
of them that are to the right, and Melchisedec, 
the great receiver of light, and the two great 
leaders emanated from the select and ever ex- 
ceedingly pure light of the first tree up to the 

fifth. 

13 



194 PISTIS SOPHIA. 

" Ieou is the overseer of the light, who 
emanated from the beginning from the pure 
light of the first tree ; the guardian also of them 
that are on the right emanated from the second 
tree ; the two leaders emanated also from the 
pure and select light of the third and fourth 
trees in the treasure of light ; Melchisedec also 
emanated from the fifth tree ; Sabaoth, the 
good, also, whom I have called my father, 
emanated from Ieou, the overseer of the light. 

" These six, then, by the command of that 
first mystery, the last of the supporters made to 
dwell in the region of those of the right, ac- 
cording to the regulation of the assembly in the 
light which is above the aeons of the rulers, in 
the worlds and in every race which they include, 
of each of which I will tell you the mystery 
[lit., thing] which hath been placed above his 
head, in the emanation of the pleroma. Be- 
cause, therefore, of the sublimity of the mys- 
tery which hath been placed in each, (194) 
they shall be fellow kings in the first mystery 
of the first voice of the treasure of light, which 
shall be in the region of the souls which shall have 
received the first mystery of the first mystery. 

" And the virgin of light, and also the great 
Of the leader of the midst, whom the rulers 

the midst of the aeons have named the great Iao, 
ascension, after the name of the great ruler who 



SECOND BOOK. 195 

is in their region — he and the virgin of light 
and the twelve ministers from whom ye received 
your form, and from whom ye received your power, 
shall all also be kings with the first saviour of 
the first voice in the region of souls which shall 
have received the first mystery of the first mys- 
tery in the inheritance of light. 

"And the fifteen supporters of the seven 
virgins of light, who are in the midst, shall 
ascend from the [present] regions of the twelve 
saviours, with the rest of the angels, each ac- 
cording to his glory, that they may be kings 
with me in the inheritance of light. And I 
shall be king over them all in the inheritances 
of light. 

" All this, however, which I have narrated 
unto you, shall not be at this time, But this 

J ' shall not 

but it shall come to pass in the com- take place 

9 till the end 

pletion of the aeons, which is the as- ° f the aeon, 
cension of the pleroma ; this is the complete 
ascension of the number of perfect souls of the 
inheritances of light. 

(195) "Before the completion of the aeons, 
therefore, that which I have narrated unto you 
shall not take place, but each shall be in his own 
region where he hath been set since the be- 
ginning, until the number of the assembly of 
perfect souls shall be accomplished. 

" The seven voices, the five trees, the three 



196 PISTIS SOPHIA. 

amens, the twin saviours, the nine guardians, 
the twelve saviours, they of the regions of the 
right, and they of the regions of the left, each 
shall dwell in the region in which he shall have 
been placed, until all have arrived to make the 
perfect number of souls of the inheritance of 
light. 

" And all the rulers who shall have repented 
shall moreover dwell in the region where they 
have been set, until all have arrived to make up 
the number of souls of the light. 

" They will all come, each in his proper time, 
Of the as- when he shall receive the mystery. 
the S souis°of And all will be carried through the 
the perfect. ru i ers ^q sh. a ll have repented, and 

they will come to the region of those of the 
midst ; and they of the midst will baptise them, 
and will give unto them the spiritual unction ; 
they will seal them with the seals of their 
mysteries. And they shall be carried through 
those of all the regions of the midst, and they 
shall be carried through the regions of them of 
the right, and the region of the nine guardians, 
and the region of the twin saviours, and the 
region of the three amens, and of the twelve 
saviours, (196) and the region of the five trees 
and of the seven voices. Each will give them 
the seal of its mystery, and they shall enter into 
all to come to the regions of the inheritance of 



SECOND BOOK. 197 

light, that each may dwell in the region of 
which he shall have received the mystery in the 
inheritances of light. 

"In a word, all the souls of men who shall 
have received the mystery of light 0f the rank 
shall take precedence of all the rulers J^ 8 ^ 
who shall have repented, shall take fect ' 
precedence of all them of the region of those of 
the midst, and of all the region of them that are 
on the right ; they shall take precedence of all 
the region of the treasure of light. In a word, 
they shall take precedence of all those of [that] 
region, and they shall take precedence of all 
them of the regions of the first statute. They 
shall all come in ; they shall pass into the in- 
heritance of light into the region of their mys- 
tery, that each may dwell in the region of which 
he shall have received the mystery. And so 
also they of the region of the midst, and they of 
the right, and they of the whole region of the 
treasure, each in the region of the order in which 
he hath been set from the beginning, until the 
pleroma should ascend ; each of them accom- 
plishing the regulation in which he hath been 
set, because of the assembly of the souls which 
have received the mystery, because of this 
regulation, (197) that their seal should be 
odven to all the souls which shall have re- 
ceived the mystery, and shall have passed 



198 PISTIS SOPHIA. 

through their interior towards the inheritance 
of light. 

" Now, therefore, Mary, this is the matter 
on which thou didst question me with earnest- 
ness and confidence. Now, then, moreover, he 
that hath ears to hear, let him hear." 

It came to pass, therefore, when Jesus had 
finished speaking these words, that Mary Mag- 
dalene came forward and said : 

" Master, my indweller of light hath ears, and 
Mary inter- j comprehend every word which thou 

preteth the L J 

narrative speakest. Now, therefore, Master, 

from the i 

scriptures. concerning the word which thou hast 
spoken, to wit, ' All the souls of human kind 
which shall receive the mysteries of light, shall, 
in the inheritances of light, take precedence of 
all the rulers who shall repent, and all them of 
the region of those who are on the right, and 
the whole region of the treasure of light ' ; con- 
cerning this word, my Master, thou hast said 
unto us aforetime, ' The first shall be last and 
the last shall be first,' that is, the ' last ' are 
the whole race of men who shall be first in the 
light-kingdom ; so also they that are in the 
region of the height are the 'first.' For this 
cause, therefore, Master, didst thou say unto 
us, ' He that hath ears to hear, let him hear,' 
that is to say, (198) that thou wouldst know 
whether we comprehended all the words which 



SECOND BOOK. 199 

thou hast spoken unto us. Thus, then, 
Master, stands the matter." 

It came to pass, therefore, when Mary had 
finished saying these words, that the saviour 
was greatly astonished at the exposition of the 
words which she had given, for she had become 
pure spirit entirely. And Jesus answered again 
and said unto her : " Well said, spiritual 
and pure Mary ; this is the interpretation of 
the word." 

It came to pass, therefore, after all these 
things, that Jesus continued in his conversation, 
and said unto his disciples : " Hearken, while I 
speak unto you concerning the glory of them 
that are in the height, how they are, just as I 
have spoken to you concerning them up to this 
day. 

" Now, therefore, when I shall have brought 
you to the region of the last supporter, 0f the last 
who encircles the treasure of light, su PP orter - 
when I shall have brought you to the region of 
this last supporter, in order that ye may see 
the glory in which he is, the region of the in- 
heritance of light will seem to you simply like a 
city of this world, because of the magnitude of 
the last supporter, and because of the mighty 
light in which he is. 

" Hereafter I will speak unto you further 
concerning the glory of the supporter who is 



200 PISTIS SOPHIA. 

above the little supporter ; but I will not tell 
That the vou °f ^ ne region of them that are 
yond n the" above a11 tne supporters ; (199) for 
i^mde* erS there is no kind of language for them 
scnbabie. m ^-g wQr}^ nor an y similitude in 

this world like unto them, to compare them 
therewith ; there is neither quality nor light 
which resembleth them, not only in this world, 
but also no comparison in those of the height of 
righteousness from their lowest region upwards. 
For this cause, therefore, it is not possible to 
describe them in this world, because of the 
stupendous glory of them of the height, and 
because of their transcendently immeasurable 
quality. Therefore, indeed, there is no possi- 
bility of speaking of them in this world." 

It came to pass, therefore, when Jesus had 
finished speaking these words unto his disciples, 
that Mary Magdalene came forward, and said 
unto Jesus : " Master, be not wroth with me if 
I question thee, for I importune thee many a 
time and oft. Now, therefore, Master, be not- 
wroth with me if I question thee on every 
matter with earnestness and confidence ; for my 
brethren will preach it unto the race of human 
kind, that they may hear and repent, (200) and 
be saved from the harsh judgments of the evil 
rulers, that they may enter into the height and 
inherit the kingdom of light ; for, my Master, 



SECOND BOOK. 201 

not only are we compassionate among ourselves, 
but we are also merciful minded to the whole 
race of human kind, that they may be saved 
from these harsh judgments. Now, therefore, 

Master, this is why we question on every 
matter with earnestness and confidence, that my 
brethren may tell it forth to the whole human 
race, that they may not fall into the hands of 
the malignant rulers of the outer darkness." 

It came to pass, when Jesus had heard the 
word which Mary spake, that the saviour 
answered with great compassion for her, and 
said unto her : " Ask what thou wilt, and I 
will reveal it unto thee with earnestness and 
certainty, and without parable." 

It came to pass, therefore, when Mary had 
heard these words which the saviour Mary fur- 
spake, that she rejoiced with great re- j^ e fo es " 
joicing, and was in exceeding gladness ; Jesus - 
she said unto Jesus : " Master, by how much, 
then, is the second supporter greater than the 
first supporter ? By what distance is the former 
separated from the latter ? Or, again, how 
many times is the former more radiant than the 
latter ? " 

Jesus answered and said unto Mary in the 
midst of the disciples : " Amen, amen, 

i i . Of the 

1 say unto you, the second supporter is second sup. 
removed from the first supporter by an 



202 PISTIS SOPHIA. 

immeasurable distance, both with regard to 
height above and depth below, with regard to 
length and breadth ; for he is enormously re- 
moved by a mighty distance which is not to be 
measured either by angels, or archangels, or 
gods, or invisibles. (201) And the former is 
greater than the latter most exceedingly, by a 
measure which is not to be reckoned either by 
angels, or archangels, or gods, or invisibles. And 
the former is more radiant than the latter by a 
measure utterly impossible to compute ; for 
there is no means of measuring the light which 
is in him, no possibility of computing it either 
by angels, or archangels, or gods, or invisibles, as 
I have already said unto you on another occasion. 
" In like manner, the third supporter and the 
Of the third, fourth and the fifth are greater the 
fift^sup- 11 one than the other an infinite number 
porters. £ ti mes . they are more radiant the 

one than the other, and are removed the one 
from the other by a stupendous distance, im- 
measurable by angels, and archangels, by gods 
and all invisibles, as I have already said unto 
you on another occasion. Moreover, I will tell 
unto you the type of each of them in their 
emanation." 

It came to pass, when Jesus had finished 
Mary again speaking these words unto his dis- 
jesus!° r ciples, that Mary Magdalene came for- 



SECOND BOOK. 203 

ward again, she continued [in her questioning] 
and said unto Jesus : " Master, of what type in 
the midst of the last supporter, will be they 
that shall have received the mystery of light ? " 

And Jesus answered and said unto Mary in 
the midst of the disciples : " They who shall 
have received the mystery of light, when they 
shall have quitted the body of the S ft 4 . hem . 

J- J that receive 

matter of the rulers, (202) each of the mystery 

7 \ f m the last 

them shall be in his order, according supporter. 
to the mystery which he shall have received. 
They who shall have received a high mystery, 
shall be in a high order ; and they who shall 
have received a low mystery, in a low order ; 
in a word, of whatever regions each shall have 
received the mystery, he shall dwell in its order 
in the inheritance of light. For which cause I 
said unto you aforetime, ' In the region where is 
your heart, there also shall your treasure be ' ; 
that is to say, in the region of which each shall 
have received the mystery, there shall he rest." 

It came to pass, when Jesus had finished 
speaking these words unto his disciples, that 
John came forward, and said unto Jesus : " My 
Master and saviour, give me also commandment 
to speak in thy presence, and be not wroth with 
me if I question thee on every matter with 
earnestness and confidence ; for, Master, thou 
hast promised to reveal unto us all that we 



204 PISTIS SOPHIA. 

should ask. Now, therefore, Master, hide 
nothing from us at all of that on which we 
question thee." 

And Jesus answered with great compassion, 
and said unto John : " To thee, also, blessed 
John, the well -beloved, I give commandment 
to speak the word which thou desirest, and I 
will reveal it unto thee face to face, without 
parable, and I will tell thee all that thou askest 
me with earnestness and certainty." 

And John answered and said unto Jesus : 
John ques- " Master, concerning the region, then, 

tioneth _ ' & . 

Jesus. i n which each shall have received the 

mystery and where he will have to rest, will 
there be no power of quitting it for other higher 
orders ; (203) and will there be no power of 
entering lower orders ? " 

And Jesus answered and said unto John : 
" Well, indeed, do ye question on every matter 
with earnestuess and confidence ; now, therefore, 
John, hearken while I speak unto thee. Who- 
soever shall have received the mystery of the 
light, every one will remain in the region where 
he shall have received the mystery, and will 
not have the power of going into the heights, 
into the higher orders. 

" Thus he who shall have received the mys- 
Of the first tery in the first statute, shall have the 
statute. power of going into the lower orders, 



SECOND BOOK. 205 

which are all the orders of the third space ; but 
will not have the power of going towards the 
height into the higher orders. 

" And he who shall have received the mystery 
of the first mystery looking without, 0f the first 
which is the four and twentieth mys- space * 
tery and the head of the first space towards the 
exterior — he, then, shall have the power of 
going into all the exterior orders ; but he will 
not have the power of going into the higher 
regions or of exploring them. 

" And they who shall have received the mys- 
tery in the orders of those four and 0f th . e 

J second 

twenty mysteries, each shall enter into s P ace - 
the region where he shall have received the 
mystery, and each will have the power of explor- 
ing all the exterior orders and spaces ; but will 
not have the power of going into the higher 
orders or of exploring them. 

(204) " And he who shall have received the 
mystery in the orders of the first mys- of the third 
tery which is in the third space, shall space ' 
have the power of going into all the lower 
orders, and of exploring them all, but he will 
not have the power of going into the higher 
regions or of exploring them. 

^Sna he who shall have received the mystery 
of the first trispiritual, which is above the four 
and twenty mysteries, one after the other, which 



206 PISTIS SOPHIA. 

belong to the space of the first mystery, of which 
Of the tri- j w []\ ^H you the regions in the 

spirituals J ° 

in the third emanation of the pleroma — he, then, 

space, i.e., x 

the first wno shall have received the mystery of 

space of the 

ineffable. this trispiritual, shall have the power 
of descending into all the lower orders ; but he 
will not have the power of going into the height, 
to the higher orders, which are all the orders of 
the space of the ineffable. 

" And he who shall have received the mystery 
of the second trispiritual, shall have the power 
of going into all the orders of the first trispirit- 
ual, and of exploring them all and all the orders 
that are therein ; but he will not have the power 
of going into the orders of the height of the 
third trispiritual. 

(205) " And he who shall have received the 
mystery of the third trispiritual, which leadeth 
to the three trispintuals and the three spaces of 
the first mystery, one after the other [shall 
enter therein]; but he will not have the power of 
going into the height, to the higher orders, 
which are the orders of the space of the inef- 
fable. 

" But he who shall have received the absolute 
of the at>- m y S tery of the first mystery of the 

solute mys- J J j j 

ter y- ineffable, that is to say, the twelve 

mysteries of the first mystery, one after another, 
which bring him into the spaces of the first 



SECOND BOOK. 207 

mystery — he, then, who shall have received this 
mystery, shall have the power of exploring all 
the orders of the spaces of the three trispirituals 
and of the three spaces of the first mystery, and 
also all their orders ; and he shall have the 
power of exploring all the orders of the inherit- 
ance of light, of exploring from without within, 
and from within without, from above below, and 
from below above, from the height to the depth, 
and from the depth to the height, from the 
length to the breadth, and from the breadth to 
the length ; in a word, (206) he shall have the 
power of exploring all the regions of the inherit- 
ances of light, and he shall have the power of 
remaining in the region which he shall choose, 
in the inheritance of the light-kingdom. 

" Amen, I say unto you, this man, in the 
dissolution of the w T orld, shall be king over all 
the orders of the inheritance of light ; and he 
who shall have received the mystery of the 
ineffable, that man is myself. 

" That mystery knoweth why there 0f ^ e , 

J J J gnosis of 

is darkness, and why light. * ne abs °- 

J ° lute mys- 

"That mystery knoweth why there ter J- 
i is the darkness of darknesses, and why the light 
\ of lights. 

" That mystery knoweth why the chaos exist- 
eth, and why the treasure of light. 

" That mystery knoweth why there are judg- 



208 PISTIS SOPHIA. 



ments, and why the light- world hath been 
created together with the region of the inherit- 
ances of light. 

" That mystery knoweth why are all the 
punishments of sinners, and why the rest of the 
kingdom of light. 

" That mystery knoweth why there are siu- 
ners, and why inheritances of light. 

(207) " That mystery knoweth why there are 
unrighteous, and why there are good. 

" That mystery knoweth why there are sen- 
tences of punishment, and why are all the 
emanations of light. 

" That mystery knoweth why sin existeth, 
and why there are baptisms and mysteries of 
light. 

" That mystery knoweth why the fire of 
punishment existeth, and why there are seals of 
light to escape the burning of the fire. 

" That mystery knoweth why blasphemy ex- 
isteth, and why there are songs to the light. 

" That mystery knoweth why there are prayers 
to the light. 

" That mystery knoweth why cursing ex- 
isteth, and why blessing. 

" That mystery knoweth why killing existeth, 
and why the enlivening of souls. 

(208) " That mystery knoweth why adultery 
and fornication exist, and why there is purity. 



SECOND BOOK. 209 

" That mystery knoweth why there is inter- 
course, and why continence. 

" That mystery knoweth why there is pride 
and boasting, and why humility and gentle- 
ness. 

" That mystery knoweth why there are tears, 
and why laughter. 

" That mystery knoweth why there is slander, 
and why good conversation. 

" That mystery knoweth why there is readi- 
ness to hear, and why disregard. 

" That mystery knoweth why there is murmur- 
ing, and why simpleness and holiness. 

" That mystery knoweth why there is sin, and 
why purity. 

" That mystery knoweth why there is strength, 
and why weakness. 

" That mystery knoweth why there is bodily 
impropriety, and why decency. 

(209) " That mystery knoweth why there is 
poverty, aud why riches. 

" That mystery knoweth why there is wealth 
in the world, and why bondage. 

" That mystery knoweth why there is death, 
-and why life." 

It came to pass, therefore, when Jesus had 

finished saying these words unto his disciples, 

that they rejoiced with great joy, and were in 

gladness on hearing his words. And Jesus con- 

14 



210 PISTIS SOPHIA. 

tinued further in his conversation, and said unto 
them : 

" Hearken, therefore, now further, my dis- 
ciple's, while I tell you the whole gnosis of the 
mystery of the meltable. 
The gnosis « TBSffi mystery of the ineffable 

of the mys- J J 

tery of the knoweth why there is pitilessness, 

ineffable J r ' 

continued, and why compassion. 

" That mystery knoweth why there is de- 
struction, and why everlasting increase. 

" That mystery knoweth why there are rep- 
tiles, and why they shall be destroyed. 

(210) "That mystery knoweth why there are 
wild beasts, and why they shall be destroyed. 

" That mystery knoweth why there are beasts 
of burden, and why birds. 

" That mystery knoweth why there are moun- 
tains, and why there are precious stones therein. 

" That mystery knoweth why there is the 
matter of gold, and why that of silver. 

" That mystery knoweth why there is the 
matter of brass, and why that of iron and steel. 

" That mystery knoweth why there is the 
matter of lead. 

" That mystery knoweth why there is the 
matter of glass, and why the matter of wax. 

" That mystery knoweth why there are herbs 
and plants, and why all matters exist. 

" That mystery knoweth why there are waters 



SECOND BOOK. 211 

on the earth, and why all the things that are in 
them, and why there is also earth. 

(211) "That mystery knoweth why there are 
the seas with their waters, and why the wild 
denizens in the seas. 

" That mystery knoweth why there is the 
matter of the world, and why it shall be utterly 
resolved." 

And Jesus continued further in his conversa- 
tion, and said unto his disciples : 

" Yet again, my disciples, my comrades and 
my brethren, let each be sober in mind, let him 
hear and understand all the words which I shall 
say unto you ; for, from this hour henceforth, I 
shall begin to speak with you concerning the 
gnosis of that ineffable. 

" That mystery knoweth why there is a west, 
and why an east. 

" That mystery knoweth why there is a south, 
and why a north. 

" Yet again, my disciples, hearken and con- 
tinue to be sober, that ye may hear the entire 
gnosis of the mystery of that ineffable. 

" That mystery knoweth why there are de- 
mons, and why men. 

" That mystery knoweth why there is heat, 
and why the cool breeze. 

" That mystery knoweth why there are stars, 
and why clouds. 



212 PISTIS SOPHIA. 

(212) "That mystery knoweth why the earth 
is dug out, and why the waters have come over 
it. 

" That mystery knoweth why the earth is 
dried up, and why the rain falleth upon it. 

" That mystery knoweth why there is famine, 
and why abundance. 

" That mystery knoweth why there is white 
frost, and why healthful dew. 

" That mystery knoweth why there is dust, 
and why delightsome freshness. 

" That mystery knoweth why there is hail, 
and why pleasant snow. 

" That mystery knoweth why there is a west 
wind, and why an east wind. 

" That mystery knoweth why there is a south 
wind, and why a north wind. 

"That mystery knoweth why there are the 
Of the hie- pl ane ts of heaven and the disks of 

rarchies of r 

powers. j^ light-givers, (213) and why there 
is the firmament with all its veils. 

"That mystery knoweth why there are rulers 
of the spheres, and why the sphere with all its 
types. 

" That mystery knoweth why there are rulers 
of the aeons, and why the aeons and their veils. 

" That mystery knoweth why there are rulers 
of the tyrant aeons, and why there are repentant 
rulers. 



SECOND BOOK. 213 

" That mystery knoweth why there are ser- 
vants, and why decans. 

" That mystery knoweth why there are 
angels, and why archangels. 

" That mystery knoweth why there are lords, 
and why gods. 

" That mystery knoweth why there hath 
been rivalry in the height, and why there hath 
been lack of rivalry. 

" That mystery knoweth why there is hate, 
and why love. 

" That mystery knoweth why there is discord, 
and why concord. 

" That mystery knoweth why there is avarice, 
(214) and why renunciation of all things. 

" That mystery knoweth why there hath been 
love of possessions. 

" That mystery knoweth why there is love of 
fattening, and why satiety. 

" That mystery knoweth why there are paired, 
and why unpaired. 

" That mystery knoweth why there is impiety, 
[and why love of deity]. 

" That mystery knoweth why there are light- 
givers, and why sparks. 

" That mystery knoweth why there are triple- 
powers, and why invisibles. 

That mystery knoweth why there are fore- 
fathers, and why purities. 



214 PISTIS SOPHIA. 

"That mystery knowetli why is the great 
Arrogant, and why his faithful. 

"That mystery knoweth why there is the 
great triple-power, and why the great invisible 
forefather. 

" That mystery knoweth why there is the 
thirteenth aeon, (215) and why the region of 
them of the midst. 

" That mystery knoweth why there are the 
receivers of the midst, and why the virgins of 
light. 

" That mystery knoweth why there are the 
ministers of the midst, and why the angels of 
the midst. 

"That mystery knoweth why there is the light- 
world, and why the great receivers of the light. 
" That mystery knoweth why there are the 
guardians of the region of them of the right, and 
why the leaders of these [guardians]. 

" That mystery knoweth why there is the 
gate of life, and why Sabaoth, the good. 

" That mystery knoweth why there is the 
region of them of the right, and why the light- 
world, which is the treasure of light. 

" That mystery knoweth why there are the 

emanations of light, and why the twelve saviours. 

" That mystery knoweth why there are the 

three gates of the treasure of light, and why the 

nine guardians. 



SECOND BOOK. 215 

" That mystery knoweth why there are the 
twin saviours, (216) and why the three aniens. 

" That mystery knoweth why there are the 
five trees, and why the seven amens. 

" That mystery knoweth why there is the 
mixture which once did not exist, and why it 
hath been purified." 

And Jesus continued further in his conversa- 
tion and said, unto his disciples : "Be sober still, 
my disciples, and let each of you bring the power 
of sensing the light before him, that ye may 
hear with earnestness ; for henceforth from this 
time I will describe for you the entire region of 
the truth of the ineffable, and of the manner in 
which it is." 

It came to pass, therefore, when the disciples 
had heard the words which Jesus had T . h< ? dl f" 

ciples lose 

spoken, that they were cast down and courage, 
lost courage entirely. Mary Magdalene came 
forward, she bowed herself at the feet of Jesus, 
and worshipped them ; she cried aloud and wept, 
saying: "Have mercy upon me, Master; for 
liave not my brethren heard and lost all courage 
because of the words which thou hast spoken ? 
Now, therefore, Master, concerning the gnosis 
of all the things which thou hast said are in the 
mystery of that ineffable, (217) I heard thee say, 
* Henceforth from this time I shall begin to tell 
unto you the entire gnosis of this mystery of 



216 PISTIS SOPHIA. 

that ineffable ' — well then, as to these words thou 
hast not brought us to a perfect understanding 
thereof. Wherefore my brethren have heard ; 
they have lost courage, they have ceased to 
sense the meaning of thy speech, and [that] be- 
cause of the words thou hast employed. Now., 
therefore, Master, if the gnosis of all these 
things is in that mystery, who is the man in this 
world who shall be able to understand that 
mystery and all its gnoses, and the fashion of all 
the words which thou hast spoken concerning it? " 

It came to pass, therefore, when Jesus had 
heard the words which Mary said, that he under- 
stood that the disciples had heard, but that they 
were beginning to lose courage. Therefore, he 
encouraged them, saying : " Grieve not, my 
disciples, concerning the mystery of that ineffable, 
thinking that ye will not understand it. Amen., 
I say unto you, that mystery is yours, and every 
one's who shall give ear unto you, and shall 
renounce the whole of this world, and all the 
matter therein, who shall renounce all the evil 
thoughts that are therein, and shall renounce all 
the cares of this aeon. 

(218) " Now, therefore, will I tell you : Whoso- 
jesus ex- ever shall renounce the whole world 
that that and all therein, and shall submit him- 

mystery is , „ , , . . . , . , 

really simp- sell to the divinity, to him that mystery 
mysteries, shall be far more easy than all the 









SECOND BOOK. 217 

mysteries of the kingdom of light ; it is far 
simpler to understand than all the rest, and it is 
far clearer than them all. He who shall arrive 
at a knowledge of that mystery, hath renounced 
the whole of this world and all its cares. For 
this cause have I said to you aforetime, ' Come 
unto me all ye that are oppressed with cares and 
labour under their weight, and I will give you 
rest, for my burden is light and my yoke easy.' 
Now, therefore, he who shall receive that mystery, 
hath renounced the whole world, and all the 
material cares that are therein. 

" Wherefore, my disciples, grieve not, thinking 
that ye will never understand that mystery. 
Amen, I say unto you, that mystery is far simpler 
to understand than all mysteries ; and amen, I 
say unto you, that mystery is yours and also his 
whosoever shall renounce the whole world and 
all the matter that is therein. 

" Now, therefore, hearken, my disciples, my 
friends and my brethren, that I may impel you 
to the understanding of that mystery of the in- 
effable. (219) These things I say unto you, 
because I have already instructed you in every 
gnosis in the emanation of the pleroma ; for the 
emanation of the pleroma is its gnosis. 

" Now, therefore, that I may speak with you 
further for your understanding of these 
mysteries. 



218 PISTIS SOPHIA. 

" That mystery knoweth why the five sup- 
porters rent themselves asunder, and why they 
emanated from the parentless. 
Ofthefissi- "That mystery knoweth why the 
aSationof " g rea t light of lights rent itself asun- 
of thepfe- 8 ^er, an d wn y they emanated from the 
roma. parentless. 

" That mystery knoweth why the first statute 
rent itself asunder, and why it separated itself 
from the seven mysteries, and why they ema- 
nated from the parentless. 

" That mystery knoweth why the great light 
and the impression of light rent themselves 
asunder, and why they remained without emana- 
tion, and why they came forth from the parent- 
less. 

" That mystery knoweth why the first mystery 
rent itself asunder, that is to say, the four and 
twentieth mystery from the exterior, and why it 
equalled in itself the twelve mysteries (220) 
according to the number of the uncontainable 
impassables, and why it emanated from the 
parentless. 

" That mystery knoweth why the twelve im- 
Of them of moveables rent themselves asunder, 
spaceofThe ano ^ wnv they were established with 
all their orders, and why they ema- 
nated from the parentless. 

" That mystery knoweth why the unshakeables 



SECOND BOOK. 219 

rent themselves asunder, and why they were 
established, separated from the [or into] twelve 
orders, and why they emanated from the parent- 
less which pertain to the orders of the space of 
the ineffable. 

" That mystery knoweth why the inconceiv- 
ables which pertain to the two spaces [? second 
space] of that ineffable rent themselves asunder, 
and why they emanated from the parentless. 

" That mystery knoweth why the twelve 
unmanifestables rent themselves asunder, and 
why they were established after all the orders of 
the unrevealables, which are also uncontainable 
impassables, and why they emanated from the 
parentless. 

" That mystery knoweth why these unreveal- 
ables rent themselves asunder — [they] which 
did not reveal themselves, nor bring themselves 
into manifestation, according to the regulation of 
the one and only ineffable, (221) and why they 
emanated from the parentless. 

" That mystery knoweth why the super-depths 
rent themselves asunder, and why they set 
themselves in one order, and why they emanated 
from the parentless. 

" That mystery knoweth why the twelve orders 
of the unspeakables rent themselves asunder, 
and why they were divided into three divisions, 
and why they emanated from the parentless. 



220 PISTIS SOPHIA. 

" That mystery knoweth why all the inde- 
structibles in their twelve orders rent themselves 
asunder, and why they were set in a single 
order, emanating one after the other, and why 
they were divided and formed separated orders, 
being also uncontainable impassables, and why 
they emanated from the parentless. 

" That mystery knoweth why the impassables 
rent themselves asunder, and why they emanated 
from the parentless. 

" That mystery knoweth why the impassables 
rent themselves asunder, and why they were 
formed into twelve impassable spaces, and were 
set in three orders of spaces, according to the 
regulation of the one and only ineffable, and 
why they emanated from the parentless. 

" That mystery knoweth why the twelve un- 
containables which belong to the orders of the 
one and only ineffable, (222) rent themselves 
asunder, and why they emanated from the parent- 
less, until they reached the space of the first 
mystery which is the second space. 

" That mystery knoweth why the four and 
twenty myriads of the laudables rent themselves 
asunder, and why they separated beyond the 
veil of the first mystery, which is the twin 
mystery, looking within and without, of the 
one and only ineffable, and why they also 
emanated from the parentless. 



SECOND BOOK. 221 

" That mystery knoweth why all the uncon- 
tainables which I have just enumerated — they 
which are in the regions of the second space of 
the ineffable, that is to say, the space of the 
first mystery — why they rent themselves asun- 
der, and why these uncontainables and im- 
passables emanated from the parentless. 

" That mystery knoweth why the four and 
twenty mysteries of the first trispirit- f them of 
ual rent themselves asunder, and why Lac/ofthe 
they are called the four and twenty lnefiable - 
spaces of the first trispiritual, and why they 
emanated from the second trispiritual. 

" That mystery knoweth why the four and 
twenty mysteries of the second trispiritual rent 
themselves asunder, (223) and why they ema- 
nated from the third trispiritual. 

" That mystery knoweth why the four and 
twenty mysteries of the third trispiritual rent 
themselves asunder — they which are the four 
and twenty spaces of the third trispiritual — and 
why they emanated from the parentless. 

" That mystery knoweth why the five trees of 
the first trispiritual rent themselves asunder, 
and why they developed in orderly sequence 
and mutual connection, they and all their orders, 
and why they emanated from the parentless. 

" That mystery knoweth why the five trees 
of the second trispiritual rent themselves asun- 



222 PISTIS SOPHIA. 

der, and why they emanated from the parent- 
less. 

" That mystery knoweth why the five trees 
of the third trispiritual rent themselves asunder, 
and why they emanated from the parentless. 

" That mystery knoweth why the foreun- 
containables of the first of the three trispirituals 
rent themselves asunder, and why they ema- 
nated from the parentless. 

" That mystery knoweth why the foreun- 
containables of the second trispiritual rent them- 
selves asunder, and why they emanated from 
the parentless. 

(224) " That mystery knoweth why all the 
foreuncontainables of the third trispiritual rent 
themselves asunder, and why they emanated 
from the parentless. 

"That mystery knoweth why the first tri- 
spiritual below, of them that pertain to the 
orders of the one and only ineffable, rent itself 
asunder, and why it emanated from the second 
trispiritual. 

" That mystery knoweth why the third tri- 
spiritual, which is the first trispiritual from 
above, rent itself asunder, and why it emanated 
from the twelfth protrispiritual, which is in the 
last region of the parentless. 

" That mystery knoweth why all the regions 
which are in the space of the ineffable were 



SECOND BOOK. 223 

emanated, together with all them which are in 
them, and why they emanated from the last of 
the limbs of the ineffable. 

" That mystery knoweth why he himself also 
rent himself asunder to emanate from the in- 
effable — to wit, he who commands them all ; 
he who caused them all to emanate according 
to their orders. 

(225) " All this will I explain unto you when 
speaking of the emanation of the Je . sus P r °- 

*■ ° misetn to 

pleroma. In a word, all that I have ex P lain 

r ' further all 

said unto you, both that which shall in detail. 
be, and that which shall come, they that are 
emanating, and they which have emanated, they 
which are without them, and they that act in 
them, they which shall be contained in the 
region of the first mystery, and they which 
shall be in the space of the ineffable — all 
these I will explain unto you, by region and 
order, when treating of the emanation of the 
pleroma ; and I will reveal unto you all the 
mysteries which command them with their 
protrispirituals and supertrispirituals which 
command their mysteries and their orders. 

" Now, therefore, it is the mystery of the 
ineffable which knoweth why all of OfthemyB- 

J tery suc- 

which I have spoken unto you hath cinctiy. 
come into existence ; of a truth all this hath 
existed because of it. He is the mystery which 



224 PISTIS SOPHIA. 

is in them all ; he is the emanation of them all, 
the re-absorption of them all, and the support of 
them all. 

" This mystery of the ineffable is in all those 
of which I have spoken, and of which I shall 
speak in treating of the emanation of the pleroma. 
He is the mystery which is in them all, and he 
is the one mystery of the ineffable. (226) And 
the gnosis of that which I have said unto you, 
and of what I have not yet spoken unto you, but 
of all of which I shall speak when treating of the 
emanation of the pleroma, and the whole gnosis 
of each of them, one after another, that is to say, 
why they exist — all this is the one word of the 
ineffable. 

" And I will tell unto you the emanation of 
all their mysteries, the types of each of them and 
the manner of perfecting them in all their con- 
figurations. And I will tell unto you the 
mystery of the one and only ineffable, and all its 
types, all its configurations and all its regulation ; 
and why also it emanated from the last of the 
limbs of the ineffable, for this mystery is the 
support of them all. 

" And the mystery of the ineffable is also the 
Of the one one an d only word, but there is another 
w n ord°of ly the [ word l on the tongue of the ineffable ; 
meffabie. y. j^ ^q ru l e of the interpretation of all 

the words which I have spoken unto you. 



SECOND BOOK. 225 

" And he who shall receive the one and only 
word of that mystery which I shall now tell unto 
you, with all its types, and all its configurations, 
and the manner of accomplishing its mystery — for 
ye are all perfect perfect ones, and ye shall achieve 
all the gnosis of this mystery with all its regulation 
and its utterance, for unto you all mysteries are 
entrusted. Hearken, then, now, while I tell you 
that mystery, which is this .... (227) He, there- 
fore, who shall receive the one and only word of 
that mystery, of which I have told you, when 
he shall have come forth from the body of the as- 
of the matter of the rulers, when the re- thTsouitf 
ceivers of wrath shall come and set s hSi^re-° 
him free from the body of matter of the aSute 6 
aeons — for the receivers of wrath are m y ster y- 
they who set free every soul which shall go forth 
from the body — when, then, the receivers of 
1 wrath shall have set free that soul which shall 
have received this absolute mystery of the in- 
effable, which I have just told unto you, then, in 
that hour when it shall be set free from the body 
of matter, it shall become a great light-stream 
in the midst of those receivers, and the receivers 
shall fear exceedingly before the light of that 
soul, they shall be thrown into consternation, 
and shall sink down, and desist entirely, for fear 
of the great light which they shall have seen. 

" And the soul which shall have received the 

15 



226 PISTIS SOPHIA. 

mystery of the ineffable, shall soar into the 
height as a great light-stream, and the receivers 
shall not be able to take hold upon it, nor will 
they know the way which it goeth, for it hath 
become a radiant stream, and flieth into the 
height, and no power shall be able to restrain 
it at all in any way, nor be able to come 
nigh it. 

(228) "It shall pass through all the regions 
of the rulers and all the regions of the light- 
emanations ; it shall give no explanation in 
any region, nor any apology, nor any symbol, 
for no power of the rulers, no power of the light- 
emanations, shall be able to come nigh that soul. 
But all the regions of the rulers, and all the 
regions of the light-emanations, each of them in 
its own region, shall sing a song unto it, in fear 
of the light of the stream that shall clothe that 
soul, until it hath passed through all of them, 
and entered into the region of the inheritance of 
the mystery which it hath received — the mystery 
of that one and only ineffable — and become one 
with the limbs [of the ineffable]. Amen, I say 
unto you, it shall be in all the regions during 
the time a man can shoot an arrow. 

" Amen, I say unto you, every man who shall 
, receive that mystery of the ineffable, 

Of the rank ... 

of such a and shall accomplish it in all its types 
and all its configurations, though he be 



SECOND BOOK. 227 

a man in the world, yet is he higher than all 
angels, and shall far surpass them all. 

" Though he be a man in the world, yet is he 
higher than all archangels, and shall far surpass 
them all. 

(229) " Though he be a man in the world, 
yet is he higher than all tyrants, and shall be 
exalted above them all. 

" Though he be a man in the world, yet is he 
higher than all lords, and shall be exalted above 
them all. 

" Though he be a man in the world, yet is he 
higher than all gods, and shall be exalted among 
them all. 

" Though he be a man in the world, yet is he 
higher than all light-givers, and shall be exalted 
above them all. 

" Though he be a man in the world, yet is he 
higher than all purities, and shall be exalted 
above them all. 

" Though he be a man in the world, yet is he 
higher than all triple powers, and shall be ex- 
alted above them all. 

" Though he be a man in the world, yet is he 
higher than all forefathers, and shall be exalted 
above them all. 

" Though he be a man in the world, yet is he 
higher than all invisibles, and shall be exalted 
above them all. 



228 PISTIS SOPHIA. 

" Though he be a man in the world, yet is he 
higher than all them of the midst, and shall be 
exalted above them all. 

" Though he be a man in the world, yet is he 
higher than the emanations of the treasure of 
light, and shall be exalted above them all. 

" Though he be a man in the world, yet is he 
higher than the mixture, and shall be exalted 
above the whole of it. 

(230) " Though he be a man in the world, yet 
is he higher than the whole region of the 
treasure, and shall be exalted above the whole 
of it. 

" Though he be a man in the world, yet shall 
he be king with me in my kingdom. He is a 
man in the world, but a king in the light. 

" Though he be a man in the world, yet is he 
a man who is not of the world. 

" Amen, I say unto you, that man is myself, 
and I am that man. 

" And in the dissolution of the world, that is 
Such souls to say, when the pleroma shall achieve 
"Christs," its ascension, when the number of all 
be kings in the perfect souls shall have ascended, 
dom. m and when I shall be king in the 
midst of the last supporter, king over all the 
light-emanations, king over the seven amens, 
the five trees, the three amens, and the nine 
guardians, king over the child of the child, that 



SECOND BOOK. 229 

is to say, over the twin saviours, king over the 
twelve saviours and the whole number of perfect 
souls which shall have received the mystery in 
the light — then, all those men who shall have 
received the mystery in that ineffable, shall be 
fellow-kings with me, they shall sit on my right 
hand and on my left in my kingdom. 

" Amen, I say unto you, those men are my- 
self, and I am these men. 

" Wherefore T said unto you aforetime, ' Ye 
shall sit on my right hand and on my left in 
my kingdom, and ye shall reign with me/ 

(231) "For this cause, therefore, I have not 
hesitated, nor have I been ashamed to call you 
brethren and friends, for ye shall be fellow- 
kings with me in my kingdom. These things, 
then, I said unto you, knowing that I would 
give unto you the mystery of that ineffable ; 
and that mystery is myself, and I am that 
mystery. 

" Now, therefore, not only shall ye reign with 
me in my kingdom, but all men who ^/ t th e f ^" 
shall receive the mystery of that in- ^ ro ^- GS in 

J J the kmg- 

effable, shall be fellow-kings with me dom - 
in my kingdom, and I am they and they are 
myself, but my throne shall be more excellent 
than theirs. And because ye shall suffer griefs 
in this world beyond all men, until ye shall 
have heralded forth all the words which I shall 



r^ 



230 PISTIS SOPHIA. 

speak unto you, your thrones shall be close to 
mine in my kingdom. 

" Wherefore have I said unto you aforetime, 
' In the place where I shall be, there will be 
also my twelve ministers, but Mary Magdalene 
and John, the virgin, shall be higher than all 
the disciples. 

" And all men who shall receive the mystery 
in that ineffable, shall be on my left hand and 
on my right, and I am they, and they are my- 
self. 

" They shall be your equals in all things, and 
yet your thrones shall be more excellent than 
theirs, and my throne shall be more excellent 
than yours (232) and [than those of] all men 
who shall have found the word of that inef- 
fable. 

" Amen, I say unto you, the man who shall 
Of the know this word, shall know the gnosis 

gnosis of ' o 

the word of f a n ^ e WO rds which I have said unto 

the inef- 
fable. V0U) both with regard to depth and 

height, with regard to length and breadth ; in a 

word, they shall possess the gnosis of all the 

words which I have said unto you, and of those 

which I have not spoken unto you, but which I 

will tell unto you, region by region and order 

by order, as I explain the emanation of the 

pleroma. 

" Amen, I say unto you, they shall know how 



SECOND BOOK. 231 

the world is constituted, and they shall know- 
why all them of the height are constituted in 
such or such type, and they shall know where- 
fore the pleroma existeth." 

And when the saviour had said these things, 
Mary Magdalene came forward and said : " Mas- 
ter, bear with me, and be not wroth with me, if 
I question on every matter with earnestness and 
confidence. Now, therefore, my Master, surely 
there is no other word of the mystery of that 
Ineffable, nor any other word of the whole 



gnosis 



2 " 



The saviour answered and said : " Yea, verily ; 
there is another mystery of that ineffable and 
another word of the whole gnosis." 

And Mary answered again and said unto the 
saviour : " Master, bear with me if I question 
thee, and be not wroth with me. Now, there- 
fore, Master, if we tarry not in life until we 
know the gnosis of the whole word of that in- 
effable, shall we not inherit the light-king- 
dom ? " 

(233) The saviour answered and said unto 
Mary : " Yea, verily ; every one of 0f the dis . 
those who shall receive a mystery of between 
the light, shall enter therein to inherit ju^mosis 
In the region of which he hath received Juries 
the mystery; but he shall not know ofhght ' 
the whole gnosis, wherefore all things come into 



232 PISTIS SOPHIA. 

existence, unless he knoweth the only word of 
that ineffable, that is to say, the gnosis of the 
pleroma ; further and in all openness, I am the 
gnosis of the pleroma. Nor is there any pos- 
sibility of knowing the one and only word of 
gnosis, without receiving the first mystery of 
that ineffable ; but all the men who shall receive 
a mystery of light, each shall enter therein to 
inherit up to the region of which he shall have 
received the mystery. 

" Wherefore have I said unto you aforetime, 
' He that believeth on a prophet, shall receive a 
prophet's reward, and he that believeth on a just 
man, shall receive a just man's reward.' He shall 
enter into the region of which he shall receive 
the mystery. He who receiveth a lower mystery, 
shall inherit a lower region ; and he who re- 
ceiveth a higher mystery, shall inherit the region 
of the height. And each shall dwell in his region 
in the light of my kingdom, each shall have 
power over the lower orders, but he will not 
have power to enter into the higher orders ; he 
shall dwell in the region of the inheritance of 
the light of my kingdom, (234) in stupendous 
light which cannot be measured either by gods 
or all the invisibles ; he shall be in great joy 
and great gladness. 

" Now, therefore, also, hearken, I will speak 
with you concerning the glory of those also 



SECOND BOOK. 233 

who shall receive the mysteries of the first 
mystery. 

" He, therefore, who shall receive the [first] 
mvsterv of that first mystery, when 0f * he as ; 

J J j j ' cension of 

the time cometh for him to depart the souls of 

x them that 

from the body of the matter of the receive 

J the twelve 

rulers, the receivers of wrath shall mysteries 

of the first 

come to lead the soul of that man out mystery. 
of the body, but his soul shall be a mighty light- 
stream, and these receivers shall be in terror 
before the light of that soul. That soul shall 
enter into the height, that it may pass through 
all the regions of the light-emanations, and it 
shall give neither explanation, nor apology, nor 
symbol, in any of the light-regions, but it shall 
pass through all, and be higher than them all, 
so that it shall enter and reign over all the 
regions of the first saviour. 

" In like manner, also, he who shall receive 
the second mystery of the first mystery, and the 
third, and the fourth, up to the twelfth mystery 
of the first mystery, (235) when the time cometh 
for him to depart from the body of the matter 
of the rulers, the receivers of wrath shall ap- 
proach him, to conduct his soul out of the body 
of matter ; and those souls shall become mighty 
light-streams in the hands of the receivers of 
wrath, and these receivers will become terror- 
stricken before the light of those souls, they will 



234 PISTIS SOPHIA. 

be in consternation, they will sink down on their 
faces ; and those souls shall straightway enter 
into the height, that they may be carried above 
all the regions of the rulers and all the regions 
of the light-emanations ; they shall give neither 
explanation, nor apology, in any region whatever, 
nor any symbol, but they shall pass through all 
the regions, they shall enter into all and shall 
reign over all the regions of the twelve saviours, 
so that they who shall have received the second 
mystery of the first mystery, shall reign over all 
the regions of the second saviour in the inherit- 
ances of light. 

" In like manner, also, they who shall have 
received the third mystery of the first mystery, 
and also the fourth, the fifth, the sixth, up to 
the twelfth, each shall be king over all the 
regions of the saviour of which he shall have 
received the mystery. And he who shall have 
received, after the others, the twelfth mystery 
of the first mystery, that is to say, the authentic 
mystery, concerning which I will speak with you 
— (236) he, then, who shall have received those 
twelve mysteries which pertain to the first mys- 
tery, when he shall depart from the world, shall 
pass through all the regions of the rulers and all 
the regions of the light, as a mighty light-stream, 
and he also shall be king over all the regions 
of the twelve saviours. [Such souls,] however, 



SECOND BOOK. 235 

shall not be equal to them who shall have re- 
ceived this one mystery of that ineffable. But 
he who shall have received this mystery shall 
dwell in those orders, in that they are excellent, 
and he shall dwell in the orders of the twelve 
saviours." 

It came to pass, when Jesus had finished 
speaking these words unto his disciples, Mary ques- 
that Mary Magdalene came forward, Jesus. 
and kissed the feet of Jesus, and said unto him : 
" Master, bear with me and be not wroth with me, 
if I question thee ; but have mercy upon us, 
Master, and reveal unto us the matter on which 
we shall question thee. Now, therefore, 
Master, how is it that the first mystery hath 
twelve mysteries, whereas that ineffable hath 
but one mystery ? " 

Jesus answered and said unto her : " Indeed, 
it hath but one mystery ; yet that of the three 
mystery maketh three mysteries, al- ^five* 
though it is only one mystery ; but m y sterles - 
the type of each of them is different. It also 
maketh five mysteries, while still remaining one ; 
but the type of each is different, so that these 
five mysteries are equal to one another (237) 
in the mystery of kingship in the inheritance of 
light, but the type of each of them is different, 
and their kingdom is higher and more exalted 
than all the kingdoms of the series of twelve 



236 PISTIS SOPHIA. 

mysteries of the first mystery ; but they are 
not equal in the kingdom of the one and only 
mystery of the first mystery in the kingdom of 
light. 

" In like manner, also, the three mysteries 
are not equal in the kingdom which is in the 
light, but the type of each of them is different, 
and they also are not equal in the kingdom of 
that one and only mystery of the first mystery 
in the kingdom of light. 

" Different, moreover, is the type of each of 
these three ; and the types of the configuration 
of each of them are different from one another. 

" For when thou shalt have accomplished the 
Of the first first mystery [of these three], after 

of the three . 

mysteries, passing through the other [twelve], if 
thou shalt establish thyself, and accomplish it 
properly in all its configurations, then dost thou 
depart from thy body at the proper time, thou 
becomest a great flame of light, a light-stream 
thou passest through all the regions of the rulers 
and all the light-regions, which became terror- 
stricken before such a soul, until it shall have 
come into the region of its kingdom. 

(238) " When also thou shalt have properly 
Of the accomplished the second mystery of 

second of , i n , , • n • , n 

the three the tirst mystery, in all its conngura- 
mystenes. ^ ons — -j-]^ mari) then, who shall ac- 
complish its mystery, if he uttereth the mystery 



SECOND BOOK. 237 

over the head of any man who shall be on the 
point of departing out of the body, if he speaketh 
it into his two ears, even though the man who 
is on the point of departure should receive the 
mystery a second time, and though he should 
already be a partaker in the word of truth — 
amen, I say unto you, when that man shall 
depart from the body of matter, his soul shall 
become a great light-stream, it shall pass through 
every region until it hath come into the king- 
dom of that mystery. 

" But if that man hath not received the mys- 
tery, and if he is not a participator in 0f its e .^~ 

J x x cacy with 

the words of truth — when he who per- regard to 

1 the umn- 

formeth that mystery, uttereth those itiated. 
mysteries over the head of a man on the point of 
departure from the body, [even] of him who hath 
not received the mystery of light, and is not a 
participator in the words of truth — amen, I say 
unto you, that man, when he shall depart from 
the body, shall not be judged in any region 
whatever, he shall not be punished in any region 
at all, the fire shall not touch him because of the 
great mystery of that ineffable, which is with 
him. 

" But they shall make great haste to pass him 
from one to the other in turn, to conduct him 
throughout the regions and throughout the 
orders, (239) until he be brought before the 



238 PISTIS SOPHIA. 

virgin of light, all regions being terror-stricken 
before the mystery and the symbol of the king- 
dom of that ineffable, which is with him. 

" And when he shall have been brought unto 
the virgin of light, the virgin of light will see 
the symbol of the mystery of the kingdom of 
that ineffable which shall be with him ; the 
virgin of light will be amazed and will prove 
him, but he will not be brought unto the light 
until he have performed the whole polity of the 
light of that mystery, that is to say, the strict 
observance of the renunciation of the world and 
also of all the matter that is therein. 

" The virgin of light will seal him with an 
excellent seal, which is this .... And no 
matter in what month he departed from the 
body of matter, she will have him sent into a 
righteous body, which shall find the divinity of 
truth and the higher mysteries, that he may 
receive them as his inheritance and that he may 
receive the light for ever, that is to say, the 
boon of the second mystery of the first mystery 
of that ineffable. 

" And the man who shall perform this third 

o? the three m y ster y °f tnat ineffable, not only 
mysteries, when he [himself] shall have departed 
from the body, shall he inherit the kingdom 
of the mystery ; but when he shall complete 
that mystery, (240) and when he shall perform 



SECOND BOOK. 239 

it with all its configurations, that is to say, 
when he shall have created that mystery for 
himself, and shall have properly accomplished 
it, [then] when he shall have pronounced the 
name of that mystery over a man, departing 
from the body with a knowledge of 0f its e ^' 

J ° cacy with 

that mystery, such an one, whether he regard to 

J J the unin- 

have delayed or have not delayed, itiated. 
[even if] he pass through the dire punishments 
of the rulers, their harsh judgments and their 
various fires — amen, I say unto you, on depart- 
ing from the body, when this mystery shall 
have been uttered over him, they shall make 
great haste to pass him on and hand him from 
one to the other, until he be brought to the 
virgin of light, and the virgin of light shall seal 
him with an excellent seal, which is this . . . : 
And no matter in what month he departed from 
the body, she will have him sent into a righte- 
ous body, which shall find the divinity of truth 
and the higher mystery, in order that he may 
inherit the kingdom of light. This, then, is the 
boon of the third mystery of that ineffable. 

" Now, therefore, whosoever shall have re- 
ceived one of the five mysteries of that Further 

concerning 

ineffable, when he departeth from the the three 
body, he shall inherit up to the region mysteries. 
of that mystery. The kingdom of the five 
mysteries is higher than the kingdom of the 



240 PISTIS SOPHIA. 

twelve mysteries of the first mystery, and higher 
than every mystery below them. (241) And 
the five mysteries of that ineffable are equal to 
one another in their own kingdom, but they are 
not equal to the three mysteries of that ineffable. 

" And he that receiveth one of these three 
mysteries of that ineffable, on departing from 
the body shall inherit up to the kingdom of 
that mystery. And these three mysteries are 
equal to one another in the kingdom, and are 
higher than the five mysteries of the ineffable 
in the kingdom, and more exalted than them ; 
but they are not equal to the one and only mys- 
tery of that ineffable. 

" He that receiveth also the one and only 
Of the one mystery of that ineffable, shall inherit 
mystery. the region of the whole kingdom ac- 
cording to its glory of which I have already 
spoken unto you on another occasion. Whoso- 
ever shall receive the mystery which is in the 
whole space of that ineffable, and also all the 
other sweet mysteries which are in the limbs of 
that ineffable, of which I have not yet spoken 
unto you, both concerning their emanation, and 
the manner in which they are constituted, and 
the type of each of them as it is — I have not 
told you why it is called the ineffable, or why 
it lies stretched out with all its limbs, (242) or 
how many limbs there are therein, or what are 



SECOND BOOK. 241 

all its regulations, nor will I say this unto you 
immediately, but only when I come to speak of 
the emanation of the [whole] pleroma ; [then] 
will I tell you every detail, one by one, for it 
hath emanated together with its own word, just 
as it is in itself, together with the sum total 
of all its limbs which belong to the regulation 
of the one and only one, the changeless god of 
truth — in the region, therefore, of which each 
shall receive the mystery in the space of that 
ineffable, there shall he inherit up to the. region 
which he shall have received, and also [as far as] 
the whole region of the space of that ineffable ; 
nor shall he give explanation throughout the 
regions, nor apology, nor symbol, for [such souls] 
are without symbol and have no receivers, but 
they shall pass through all the regions until 
they arrive at the region of the kingdom of the 
mystery which they have received. 

" In like manner also, they who shall receive the 
mystery of the second space, they [also] of the mys- 
require neither explanation, nor apology, ll r / 0I °i the 
nor symbol, for they have no symbol in space * 
that world ; it is the space of the first mystery. 

" But of those of the third space towards the 
exterior, that is to say, the third space pfthemys- 
from the interior, (243) every region third space, 

v ' J & the first 

in this space hath its receivers, its from with - 

out. 

explanations, its apologies, and its symbols, [all 

16 



242 PISTIS SOPHIA. 

of] which I will tell you when I come to speak 
of this mystery, that is to say when I shall 
have finished explaining the emanation of the 
pleroma. 

" But when the pleroma is completed, that 
Of the reign * s to sa y> when the number of per- 
sand y^ars ^ ec ^ sou l s shall be reached, and the 
of the light. mvs t er y shall be accomplished accord- 
ing to which the pleroma is the pleroma, I shall 
pass a thousand years, according to the years 
of the light, reigning over all the emanations 
of the light and the whole number of perfect 
souls who shall have received all the mys- 
teries." 

It came to pass, when Jesus had finished 
speaking these words unto his disciples, that 
Mary Magdalene came forward and said : 
" Master, how many years in years of the world 
is a year of the light ? " 

Jesus answered and said unto Mary : "A day 
what is a of the light is a thousand years in the 

year of the . . 

light. world, so that thirty-six myriads of 

years and a half myriad of years of the world 
make a single year of the light. 

" I shall, therefore, pass a thousand years 
of the light reigning in the midst of the last 
supporter over all the emanations of the light, 
over the total number of the souls who shall have 
received the mysteries of the light. 



SECOND BOOK. 243 

" And ye, my disciples, and whosoever shall 
have received the mystery of that in- f them of 
effable, (244) shall rest with me, on spaced the 
my right hand and on my left, reign- the g thou-° f 
ing with me in my kingdom. sand years * 

" And they also who shall receive the three 
mysteries of the five mysteries of that ineffable, 
shall be fellow-kings with you, in the kingdom 
of light ; they shall not be equal with you, with 
you and with them who shall have received the 
[one and only] mystery of that ineffable, but 
they shall be after you, and yet shall be 
kings. 

" And they who shall have received the five 
mysteries of that ineffable, shall be after [them 
of] the three mysteries, and yet shall be kings. 

" And they who shall have received the 
twelve mysteries of the first mystery, shall 
also be after [them of] the five mysteries of 
that ineffable, and they shall be kings also, 
according to the order of each one of them. 

" And they who shall have received the mys- 
tery in all the regions of the space of that in- 
effable, shall also be kings, but they shall be 
after those who shall have received the mystery 
of the first mystery, distributed according to 
the glory of each of them, so that they who 
shall have received a higher mystery, shall be in 
the higher regions, and they who shall have 



244 PISTIS SOPHIA. 

received a lower mystery shall be in a lower 
region, reigning in the light of my kingdom. 

" These only constitute the inheritance of the 
kingdom of the first space of that ineffable. 

(245) " They also who shall have received all 
Of them of fae m vsteries of the second space, 

the second J *■ 

space. which is the space of the first mys- 

tery, shall be also in the light of my kingdom, 
distributed according to the glory of each of 
them, and each shall be in the mystery which 
he shall have received ; and they who shall have 
received a higher mystery, shall be in the higher 
regions, and they who shall have received a 
lower mystery, shall be in the lower regions in 
my kingdom of light. 

" This is the inheritance of the second king, 
for them who shall have received the mystery of 
the second space of the first mystery. 

" They also who shall receive all the mysteries 
Of them of of the second space [of the first mys- 

the third 

space, the teryj, which is the first space from the 
without. exterior, they also shall be after the 
second king, distributed also in the light of my 
kingdom, according to the glory of each of them, 
each being in the region of which he shall have 
received the mystery, so that they who shall 
have received higher mysteries, shall be in 
higher regions, and they who shall have re- 
ceived lower mysteries, shall be in lower regions. 



SECOND BOOK. 245 

" These are the three inheritances of the king- 
dom of light. 

" Now the mysteries of these three inherit- 
ances of light are exceedingly numerous. Ye 
shall find them in the two great Books of Ieou ; 
but I will give you and tell you the great 
mysteries of each inheritance, (246) those which 
are higher than all their regions, that is to say, 
those which are chief over all their regions and 
orders, those which can bring the whole human 
race into the higher regions, from space to space 
of the inheritance. 

" But as for the rest of the lower mysteries, 
ye have no need thereof, but ye shall Of the 

n -. ! . \ Books of 

tind them in the two .Books 01 leou, ieou. 
which Enoch wrote when I spoke with him from 
the tree of knowledge, and from the tree of life, 
which were in the Paradise of Adam. 

"Now, therefore, when I shall have finished 
explaining the whole of the emanation, I will 
give you and tell you the great mysteries of the 
three inheritances of my kingdom, those which 
are chief of the mysteries which I will give you. 
I will tell them unto you in all their configura- 
tions, in all their types, and in all their numbers, 
together with the seals of the third space, which 
is the first space from the exterior ; and I will 
tell you the explanations, apologies, and symbols 
of that space. 



246 PISTIS SOPHIA. 

"As to the second space towards the interior, 
they [who reach thereto] have no need either of 
explanation, or apology, or symbol, or number, 
or seal ; but only of types and configurations." 

(247) When the saviour had finished saying 
these words unto his disciples, Andrew came 
forward and said : " Master, be not wroth with 
me, but have mercy upon me, and reveal unto 
me the mystery of the word concerning which I 
shall question thee, for it hath been hard for me, 
and I have not understood it." 

The saviour answered and said unto him : 
"Ask concerning that which thou desirest to 
question and I will reveal it unto thee face to 
face without parable." 

And Andrew answered and said : " I am in 
Andrew great wonderment and amazement, how 
Jesus. men of this world and in bodies of 

matter when they depart from this world, shall 
pass through all those firmaments, and those 
rulers, all lords, all gods, all those great invisibles, 
and all those of the region of them of the midst, 
and those of the whole region of them that are 
on the right, and all the great emanations of 
them that are on the right, so that they pass 
through them and inherit the kingdom of light. 
This matter, then, is hard for me." 

When Andrew had said these words, the spirit 
of the saviour was moved in him, and he cried 



SECOND BOOK. 247 

out and said : " How long shall I bear with 
you, how long shall I suffer you ? Do That ail 
ye still not know and are ye ignorant ? ^tentiaiiy 
Know ye not, and do ye not under- all P owers - 
stand that ye are all angels, all archangels, gods 
and lords, all rulers, all the great invisibles, all 
those of the midst, (248) those of every 
region of them that are on the right, all the 
great ones of the emanations of the light with 
all their glory ; that ye are all, of yourselves and 
in yourselves in turn, from one mass and one 
matter, and one substance ; ye are all from the 
same mixture. 

" And by the commandment of the first mys- 
tery, the mixture is constrained until all the 
great light-emanations with all their glory are 
purified, until they are cleansed from the mixture, 
till they are purified not of themselves, but of 
necessity, according to the regulation of that 
one and only ineffable. 

" They indeed have not at all [in reality] under- 
gone sufferings, nor changes of region, nor have 
they at all torn themselves asunder, nor poured 
themselves into different bodies, nor have they 
been in any affliction. 

" Whereas ye others, ye are the purgations of 
the treasure, ye are the purgations of As to ^ ow 
the region of them that are on the f^tte* 
right, ye are the purgations of all the P owers - 



248 PISTIS SOPHIA. 

invisibles and of all the rulers ; in a word, ye 
are the purgations of all of them. And ye have 
been in great afflictions and great tribulations, 
in your pourings into different bodies of this 
world. (249) And after all these afflictions 
which came from yourselves, ye have struggled 
and fought, renouncing the whole world and all 
the matter that is in it ; and ye have not held your 
hands in the fight, until ye found all the mys- 
teries of the kingdom of light, which have puri- 
fied you, and transformed you into refined light, 
most pure, and ye have become pure light itself. 

" For which cause have I said unto you afore- 
time, ' Seek, that ye may find.' I said, there- 
fore, unto you, ' Ye shall seek out the mysteries 
of light, which purify the body of matter, and 
they will transform you into light of exceeding 
great purity.' 

" Amen, I say unto you, the race of human 
Of the pun- kind i s f matter. I tore myself asun- 

fying mys- J 

teries. ^ ei ^ j brought unto them the mys- 

teries of light, to purify them, for they are the 
purgations of all the matter of their matter ; 
otherwise, no soul in the whole of human kind 
would have been saved ; nor could it have in- 
herited the kingdom of light, unless I had 
brought unto them the purifying mysteries. 

" Now the light-emanations have nojoeed of 
any mystery, for they are pure ; but the human 



SECOND BOOK. 249 

race hath need of purification, for all men are 
purgations of matter. For this cause I said 
unto you aforetime, ' They that are whole, need 
no physician, but they that are sick ' ; (250) 
that is to say, they that are of the light have 
no need of the mysteries, for they are pure 
light-powers, but the human race hath need of 
them, for [men] are purgations of matter. 

" For this cause, therefore, preach ye to the 
whole human race, saying, ' Cease not to seek 
day and night, until ye have found the purify- 
ing mysteries ' ; and say unto them, ' Renounce 
the whole world, and all the matter therein,' for 
he who buyeth and selleth in this world, he who 
eateth and drinketh of his own matter, who liveth 
in his own cares and in all his own associations, 
amasses ever fresh matter from his matter, in 
that the whole world, and all that is therein, 
and all its associations, are exceedingly material 
purgations, and they shall make enquiry of 
every one concerning his purity. 

" For which reason, then, I said to you afore- 
time, ' Eenounce the whole world and all the 
matter therein,' that ye may not add other 
matter to the matter which is already in you. 
Therefore, preach ye this to the whole human 
race, saying, ' Renounce the whole world and all 
its associations, (251) that ye may not add fresh 
matter to the matter which is already in you ' ; 



250 PISTIS SOPHIA. 

and say unto them, ' Cease not to seek day and 
night, and stay not your hands until ye have 
found the purifying mysteries which shall 
cleanse you, and will transform you into pure 
light, that ye may enter into the height and 
inherit the light of my kingdom.' 

"Now, therefore, thou, Andrew, and all 
That ail thy brethren and co-disciples, because 

who are 

purified of your renunciations, and all the 

shall be 

saved. sufferings which ye have endured 

in every region, because of your repourings 
into different bodies, and because of all your 
tribulations, ye have, after all, received the 
purifying mysteries, and are become pure light 
exceedingly refined. For this cause, therefore, 
ye shall enter into the height, ye shall come to 
the interior of all the regions of all these great 
emanations of the light, ye shall be kings in 
the kingdom of light for ever. This is the 
explanation of the words on which ye question 
me. 

" Now, therefore, Andrew, still art thou in 
That finally unbelief and ignorance ; but when ye 

they shall 

be higher shall have departed from your bodies, 
powers. and shall have entered into the height, 
and arrived at the region of the rulers, all the 
rulers shall be ashamed before you, in that ye 
are the purgations of their matter and yet have 
been transformed into purer light than all of 



SECOND BOOK. 251 

them. And when ye shall have come into the 
region of the great invisible, (252) and into 
the region of them of the midst, of them of the 
right, and into the regions of all those great 
emanations of the light, ye shall receive glory 
in the presence of all of them, in that ye are 
the purgations of their matter and are trans- 
formed into light purer than them all. And 
all the regions shall sing a song before you, 
until ye have entered into the region of the 
kingdom." 

When the saviour had said these things, 
Andrew knew clearly, and not only Jesus 

, 1 pardoneth 

he but also all the other disciples, that the ignor- 

i i i n i» t ance of 

they should inherit the kingdom of Andrew. 
light. Then they all cast themselves on the 
ground, side by side, at Jesus' feet, they cried 
aloud, and wept, and besought the saviour, 
saying : " Master, forgive our brother the sin 
of ignorance." 

And the saviour answered and said : "I 
forgive and will forgive; for this cause hath 
the first mystery sent me, that 1 may forgive 
every one his sins." 



EXTRACT FROM THE BOOKS OF THE 

SAVIOUR. 

" And they that are worthy of the mysteries 
Of the which lie in that ineffable, that is to 

Sthe* 618 sa 7' tne y tnat nave not emanated — 
ineffable. they are prior to the first mystery. 

To use a similitude and correspondence of speech 
that ye may understand, they are the members 
of that ineffable ; and each is according to the dig- 
nity of its glory, the head according to the dignity 
of the head, the eye according to the dignity of 
the eye, (253) the ear according to the dignity of 
the ear, and the rest of the members [in like 
fashion] ; so that it is manifest that there are many 
members but only one body. Of this I speak to 
you in a paradigm, a correspondence, and a simili- 
tude, but not in the reality of its configuration ; 
I have not revealed the [whole] word in truth. 

" But the mystery of that ineffable and 
Jesus, every member which is in it — that 

the great . 

initiator, is to sav, they that dwell in the 
mysteries, mystery of that ineffable, and they 
that dwell in [that ineffable] — and also the 
three spaces which follow after them, mystery 
by mystery, in truth and verity, all that [is 
myself]. I am the treasure of all of them, apart 



THE BOOKS OP THE SAVIOUR. 253 

from which there is no treasure, apart from 
which there is no individuality in the world ; 
but there are other words [besides the word of 
this world], other mysteries, other regions. 

" Now, therefore, blessed is he [among men] 
who hath found the mysteries of the Of the 

dignity 

space towards the exterior. He is a of them 

who are 

god, who hath found the words of the initiated 

. into the 

mysteries ol the second space in the mysteries. 
midst. He is a saviour and free of every 
space, who hath found the words of the 
mysteries, the words of the third space towards 
the interior. He is the very pleroma itself — 
the object of desire of all who are in that third 
space — who hath found the mystery (254) in 
which they [all] are and in which they are [all] 
set. Wherefore is he equal to [all of them]. 
He hath found also the words of the mysteries, 
which I have written down for you by a simili- 
tude, namely the members of the ineffable. 
Amen, I say unto you, he who hath found the 
words of these mysteries in the truth of God, 
that man is chief in the truth, he is its peer, 
because of these words and mysteries. The 
pleroma verily oweth its being to that mystery. 
For which cause, he who hath found the words 
of these mysteries, is equal to the chief [of all]. 
It is the gnosis of the gnosis of the ineffable, 
concerning which I speak unto you this day." 



THE SECOND BOOK OF PISTIS SOPHIA. 

(Continued.) 

Jesus continued in his conversation and said 
0fthe unto his disciples : " When I shall 

of Ih? 1118 nave gone unto the light, preach unto 
disciples. ^e wno } e world and say unto them, 
' Cease not day and night to seek until ye have 
found the mysteries of the kingdom of light, 
which will purify you and transform you into 
pure light, that ye may be brought to the 
kingdom of light.' 

" Say unto them, ' Renounce the whole world 
What men and all the matter that is in it, all 

should . . . i n i 

avoid. its cares, all its sms, m a word, all the 

associations that are in it, (255) that ye may 
be worthy of the mysteries of light, and be 
saved from all the torments which are in the 
judgments.' 

" Say unto them, ' Renounce murmuring, 
that ye may be worthy of the mysteries of 
light, and be saved from the fire of the dog- 
faced one.' 

" Say unto them, * Renounce superstition, 



SECOND BOOK. 255 

that ye may escape the judgment of that 
dog-faced one.' 

" Say unto them, ' Renounce all spells, that 
ye may be worthy of the mysteries of light, 
and escape the torments of Ariel.' 

" Say unto them, ' Renounce calumny, that 
ye may be worthy of the mysteries of light, and 
escape the rivers of fire of the dog-faced one.' 

" Say unto them, ' Renounce false witness, 
that ye may become worthy of the mysteries 
of light, and escape, and be preserved from the 
rivers of fire of the dog-faced one.' 

" Say unto them, ' Renounce boasting and 
pride, that ye may be worthy of the mysteries 
of light, and escape the pits of fire of Ariel.' 

" Say unto them, ' Renounce gluttony, that 
ye may be worthy of the mysteries of light, and 
escape the judgments of Amenti.' 

" Say unto them, ' Renounce garrulity, that 
ye may be worthy of the mysteries of light, 
and preserved from the fires of Amenti.' 

(256) " Say unto them, ' Renounce evil 
caresses, that ye may be worthy of the mysteries 
of light, and preserved from the torments which 
are in Amenti.' 

" Say unto them, ' Renounce the desires of 
avarice, that ye may be worthy of the mysteries 
of light, and escape from the rivers of fire of 
that dog- faced one.' 



256 PISTIS SOPHIA. 

" Say unto them, ' Renounce the loves of the 
world, that ye may be worthy of the mysteries 
of light, and escape from the coats of pitch and 
fire of the dog-faced one.' 

" Say unto them, ' Renounce robbery, that 
ye may be worthy of the mysteries of light, 
and escape the rivers of fire of Ariel.' 

" Say unto them, ' Renounce evil words, that 
ye may be worthy of the mysteries of light, and 
saved from the torments of the rivers of smoke.' 

" Say unto them, ' Renounce wickedness, 
that ye may be worthy of the mysteries of 
light, and saved from the seas of fire of Ariel.' 

" Say unto them, ' Renounce pitilessness, that 
ye may be worthy of the mysteries of light, 
and saved from the judgments of the dragon- 
faced one.' 

" Say unto them, ' Renounce wrath, that ye 
may be worthy of the mysteries of light, and 
saved from the rivers of smoke of the dragon- 
faced.' 

" Say unto them, ' Renounce reviling, that 
ye may be worthy of the mysteries of light, 
and saved from the fire of the seas of the 
dragon-faced.' 

(257) " Say unto them, ' Renounce pillage, 
that ye may be worthy of the mysteries of 
light, and saved from the seething seas of the 
dragon- faced.' 



SECOND BOOK. 257 

" Say unto them, ' Renounce robbery, that 
ye may be worthy of the mysteries of light, 
and saved from Ialdabaoth.' 

" Say unto them, ' Eenounce slandering, that 
ye may be worthy of the mysteries of light, and 
saved from the rivers of fire of that lion-faced/ 

" Say unto them, ' Renounce quarrelling and 
broiling, that ye may be worthy of the mysteries 
of light, and saved from the seething rivers of 
Ialdabaoth.' 

" Say unto them, ' Renounce all ignorance, 
that ye may be worthy of the mysteries of 
light, and saved from the workmen of Ialda- 
baoth and the fires of his seas.' 

" Say unto them, ' Renounce villainy, that 
ye may be worthy of the mysteries of light, and 
saved from all the demons of Ialdabaoth and all 
his judgments.' 

" Say unto them, ' Renounce sloth, that ye 
may be worthy of the mysteries of light, and 
saved from the seething seas of pitch of Ialda- 
baoth.' 

" Say unto them, ' Renounce adultery, that 
ye may be worthy of the mysteries of the king- 
dom of light, and saved from the seas of sulphur 
and pitch of the lion-faced.' 

" Say unto them, ' Renounce murder, that 
ye may be worthy of the mysteries of light, 
^and saved from the crocodile-faced ruler, who 

17 



258 PISTIS SOPHIA. 

dwelleth in ice, (258) the first creation of the 
outer darkness.' 

" Say unto them, ' Renounce hardness of 
heart, and impiety, that ye may be worthy of 
the mysteries of light, and saved from the 
rulers of the outer darkness.' 

" Say unto them, ' Renounce atheism, that 
ye may be worthy of the mysteries of light, and 
saved from the weeping and gnashing of teeth.' 

" Say unto them, ' Renounce [magic] potions, 
that ye may be worthy of the mysteries of 
light, and saved from the great frost and hail 
of the outer darkness.' 

" Say unto them, ' Renounce blasphemy, that 
ye may be worthy of the mysteries of light, and 
saved from the great dragon of the outer dark- 
ness.' 

" Say unto them, ' Renounce the doctrines of 
error, that ye may be worthy of the mysteries 
of light, and saved from all the punishments 
of the great dragon of the outer darkness.' 

" Say unto them who teach the doctrines of 
error, and to them who are taught by them, 
' Woe unto you, for if ye repent not, and 
abandon not your errors, ye shall come into 
the torments of the great dragon of the in- 
exorable outer darkness, and ye shall not be 
set free from the world for the eternity, ye 
shall be without existence until the end.' 



SECOND BOOK. 259 

(259) " Say unto them that abandon the 
doctrines of truth of the first mystery, ' Woe 
unto you, for your torment shall be worse than 
that of all men, for ye shall dwell in the great 
ice, and frost, and hail, in the midst of the 
dragon and the outer darkness, and ye shall not 
be set free from the world henceforth for the 
eternity, ye shall be frozen up in that region, 
and in the ascension of the pleroma. ye shall 
be lost, ye shall be non-existent for the eternity/ 

" Say also unto the men of the world, ' Be 
diligent, that ye may receive the what men 

. . . should 

mysteries of light, and enter into the practise, 
height of the kingdom of light.' 

" Say unto them, ' Be ye loving unto men, 
that ye may be worthy of the mysteries of 
light, and enter into the height, into the king- 
dom of light.' 

" Say unto them, ' Be ye gentle, that ye 
may receive the mysteries of light, and enter 
into the height, into the kingdom of the light.' 

" Say unto them, ' Be ye peacemakers, that 
ye may receive the mysteries of light, and 
enter into the height, into the kingdom of 
light.' 

" Say unto them, ' Be ye merciful, that ye 
may receive the mysteries of light, and enter 
into the height, into the kingdom of light.' 

" Say unto them, ' Be ye compassionate, that 



260 PISTIS SOPHIA. 

ye may receive the mysteries of light, and 
enter into the height, into the kingdom of 
light.' 

" Say unto them, ' Minister nnto the poor and 
sick and afflicted, (260) that ye may receive 
the mysteries of light, and enter into the height, 
into the kingdom of light.' 

" Say unto them, ' Be ye loving unto God, 
that ye may receive the mysteries of light, and 
enter into the height, into the kingdom of light.' 

" Say unto them, ' Be ye righteous, that ye 
may receive the mysteries i of Tight, and enter 
into the height, into the kingdom of light.' 

" Say unto them, ' Kenounce everything, that 
ye may receive the mysteries of light, and enter 
into the height, into the kingdom of light.' 

" These are all the boundary marks of the 
paths of them that are worthy of the mysteries 
of light. 

" Unto them, therefore, who shall have made 
Unto such this renunciation, give ye the mysteries 

the mys- , 

teries of of light ; hide them not from them 

light are to 

be given. at all. Should they have been 
sinners, should they have been in all the sins 
and all the iniquities of the world, of which I 
have spoken unto you, nevertheless, if they turn 
themselves, and repent, and have made the 
renunciation which I have just described unto 
you, give ye unto them the mysteries of the 



SECOND BOOK. 261 

kingdom of light ; hide them not from them at 
all. 

"It is because of sin that I have brought 
these mysteries into the world, for the p 1 ? m ? s " 

J teries are 

remission of all the sins which they fo ?there- 

J mission of 

have committed from the beginning. sins - 
Wherefore have I said unto you aforetime, ' I 
came not to call the righteous.' (261) Now, 
therefore, I have brought the mysteries that the 
sins of all men may be remitted, and they be 
brought into the kingdom of light. For these 
mysteries are the boons of the first mystery for 
the destruction of the sins and iniquities of 
all sinners." 

It came to pass, when Jesus had finished 
speaking these w T ords unto his dis- Mar y a s am 

° questioneth 

ciples, that Mary came forward and Jesus. 

said to the saviour : " Master, surely, then, the 

righteous perfect in all righteousness, the man 

in whom there is no sin at all, such a man will 

not be chastised in the torments and judgments ? 

Will they not surely bring him into the kingdom 

of the heavens ? " 

The saviour answered and said unto Mary : 

" A righteous man who is perfect in all Of ? he • so 1 ul 
& r of the nght- 

righteousness, who hath committed no eous man 

° who is not 

sin at any time, should such a one not initiated, 

when it 

have received the mystery of light, passeth 

from the 

when the time cometh for him to pass body. 



262 PISTIS SOPHIA. 

out of the body, the receivers of light of the one 
great triple power, who is the great one among 
them, shall immediately rescue the soul of that 
man from the hands of the receivers of wrath. 
Three days shall they journey round with it in 
all the creatures of the world, and after the three 
days they shall bring it from above into chaos, 
to pass it through the torments of the judgments, 
that they may instruct it in the torments. (262) 
The tires of chaos, however, will not trouble it 
greatly ; but they will trouble it somewhat for a 
short space. 

" Quickly and with haste will they take pity 
on it, to bring it forth from chaos, and set it in 
the way of the midst of the rulers ; they shall 
not torment it with their harsh judgments, but 
the fire of their regions shall trouble it some- 
what. [So that] though they shall bring it into 
the region of these pitiless Achthanabas, they 
shall nevertheless not torment it in its harsh 
judgments, but [only] keep it there a short space, 
the fire of its torments troubling it [only] some- 
what. 

" And again with haste will they take pity on 
it, to bring it forth from the regions which 
belong to those rulers, and in like manner they 
will cause it to pass through all the torments. 

" They shall take it out of the aeons entirely, 
lest the rulers of the aeons should carry it off and 



SECOND BOOK. 263 

ravish it ; they shall lead it along the way of 
the sunlight, to bring it to the virgin of light. 
And she will prove it, to find it free of all sin, 
but will not have it brought to the light, because 
the sign of the kingdom of the mysteries is not 
with it. But she will seal it with an excellent 
seal that it may be carried into a righteous 
body of the aeons. (263) And [that man] shall 
be good so that he may find the signs of the 
mysteries of light, and inherit the kingdom of 
light for ever. 

" And if a man have sinned once, or twice, or 
thrice, he shall be sent back into the world 
according to the type of the sins he hath com- 
mitted ; I will tell you these types when I shall 
come to explain the emanation of the pleroma. 

" .But amen, amen, 1 say unto you, even 
though a righteous man have not committed any 
sin at all, it is impossible to take him into the 
kingdom of light, because the sign of the king- 
dom of the mysteries is not with him. In a 
word, it is not possible to bring a soul into the 
light without the mysteries of light." 

It came to pass, therefore, when Jesus had 
finished speaking these words unto his John ques- 

t i t i r» i tioneth 

disciples, that John came forward and Jesus. 
said : " Master, if a man is a sinner, a trans- 
gressor, steeped in every iniquity, but hath left 
all this for the sake of the kingdom of the 



264 PISTIS SOPHIA. 

heavens, and hath renounced the whole world 
and all the matter therein, and we should give 
him the first of the mysteries of light which are 
in the first space from the exterior, and if a 
short time after he have received the mysteries, 
he should return to his transgression, and yet 
once again should repent and cease from all sin, 
(264) and should renounce the whole world and 
all the matter therein, and if he should come 
[unto us], and be in great contrition, and if we 
should know really in truth that God willeth that 
we should give unto him the second mystery of 
the first space from the exterior ; should he 
moreover in like manner turn again and trans- 
gress, and be in the sins of the world, and yet 
once more again repent and cease from the sins 
of the world, and again renounce the whole 
world and all the matter therein, and be in great 
contrition, and we should know it with certainty, 
and he is not a hypocrite, and we should again 
give him the mysteries of the first [space] ; 
should he further, moreover, in like manner, 
turn again, and commit sin, and plunge into 
every type [of sin], wilt thou or not that we 
remit [his transgressions] unto seven times, and 
give him the mysteries which are in the first 
space from the exterior unto seven times ? ' ! 

The saviour answered again and said unto 
John : " Remit ye his sin not only unto seven 



SECOND BOOK. 265 

times, but amen, I say unto you, remit ye it unto 
him many times seven times, and each 0f the in _ 
time give ye him the mysteries from ^tethlnd 
the beginning, [the mysteries] which 2^ n 
are in the first space from the ex- times - 
terior ; perchance ye will win the soul of that 
brother, so that he may inherit the kingdom of 
light. 

" For this cause, when ye questioned me afore- 
time, saying, (265) 'If our brother sin a former 

J ° x ' saying 

against us, wilt thou that we forgive explained. 
him unto seven times ? ' I answered and said 
unto you, ' Not only unto seven times, but unto 
seventy times seven.' 

" Now, therefore, remit ye his sin many times, 
and every time give unto him the external 
mysteries, those which are in the first space ; 
perchance ye shall win the soul of that brother, 
so that he may inherit the kingdom of light. 

" Amen, I say unto you, he who shall give 
life unto a single soul, and shall save nf fVlp rp 

... a fth 

it, in addition to his own proper light ^vers°of e 
in the kingdom of light, he shall further souls ' 
receive an additional glory for the soul which he 
shall have saved, so that he who shall save a 
host of souls, in addition to his own proper 
glory in the glory, he shall receive a host of ad- 
ditional glories for the souls which he shall have 
saved." 



266 PISTIS SOPHIA. 

When, therefore, the saviour had spoken these 
John con- words, John came forward and said : 
que U stion hiS "Master, bear with me if I question 
mg ' thee, for I will begin from this hour 

to question thee on every matter, concerning 
the way in which we are to preach to human 
kind. 

" If, then, such a brother, after I shall have 
given him one of the mysteries of the beginning, 
which are in the first space from the exterior, 
after I have given him a number of mysteries — 
[if, I say, such a brother] hath not become worthy 
of the kingdom of the heavens, wilt thou 
that we pass him on to the mysteries of the 
second space 1 Perchance we shall win the soul 
of that brother, he might repent, and be in 
contrition, and inherit the kingdom of the 
heavens ; (266) wilt thou or not that we pass him 
on to the mysteries which are in the second 
space ? " 

The saviour answered and said unto John : 
That the " If that brother is not a hypocrite, but 
Si e be 6S longeth for God in truth, if ye shall 

frepen^nt have g iven bim man y timeS the 

even h up to mysteries of the beginning, and yet be- 
the three of cause f ^he necessity of the elements 

the second J 

space. £ ^he f a ^ e> ^ e h^h not p r0V ed worthy 

of the mysteries of the kingdom of light, [never- 
theless] continue to remit his transgressions, pass 



SECOND BOOK. 267 

him on, and give unto him the first mystery of 
the second space. Perchance ye shall win the 
soul of that brother. 

" [Even then] if he be not worthy of the 
mysteries of light, if he commit transgression 
and any kind of sin, and then again should re- 
pent and be in great contrition, and renounce the 
whole world, and cease from all the sins of 
the world, and ye know w^ith certainty that 
he is not a hypocrite, [then] turn ye [to him] 
again, and remit his sin, pass him on, give unto 
him the second mystery of the second space of 
the first mystery. (267) Perchance, indeed, ye 
shall win the soul of that brother, that he may 
inherit the kingdom of the heavens. 

" Yet again, if he show himself not worthy of 
the mysteries, but commit transgression and any 
kind of sin, and yet again repent and be in great 
contrition, and renounce the whole world and 
all the matter therein ; and cease from the sin 
of the world, and ye know truly that he is not 
a hypocrite, but longeth for the truth, turn ye 
again [unto him], remit his sin and accept his 
repentance, for the first mystery is compassion- 
ate and merciful-minded ; yet again pass him on, 
and give him, one after another, the three 
mysteries of the second space of the first mys- 
tery. 



268 PISTIS SOPHIA. 

" [But] if that man [again] transgresseth, and 
The limit ]s m anv kind of sin, ye shall not remit 
power of hi s sm a g am from that hour, nor any 
dpiesto more accept his repentance ; let him be 
remit sms. f or y 0U ag a stumbling-block and trans- 
gressor. 

" For, amen, I say unto you, those three 
mysteries shall witness against his last repent- 
ance, and there is no more repentance for him 
from that hour. Amen, I say unto you, (268) 
the soul of that man shall have no more pro- 
bation for the world of the height henceforth 
from that hour, but it shall dwell in the habita- 
tions of the dragon of outer darkness. 

" It is because of the souls of men of this kind 
a former ^hat I spake unto you aforetime in 

saying ex- * * 

plained. parable, saying unto you, ' If thy 
brother sin against thee, reprove him alone ; if 
he hearken unto thee, thou shall have won thy 
brother ; if he hearken not unto thee, take with 
thee another [brother] ; if he still will not hear 
thee or that other [brother], bring him before 
the assembly ; if he hearken not unto the rest 
[of the brethren], let him be for you as a trans- 
gressor and a stumbling-block.' 

" If he prove not worthy in the first mystery, 
give him the second ; and if he prove unworthy 
in the second, give him the three, one after 
the other — that is to say, the ' assembly ' — and 



SECOND BOOK. 269 

if he prove unworthy in thejthird mystery, let 
him be for you as a stumbling-block and a trans- 
gressor. 

" And the word which I spake to you afore- 
time, ' By the mouth of two or three 0f . fc ^ he ab * 

J solute mys- 

witnesses every word shall be estab- ter y °? the 

J remission 

lished,' signifieth that these three ofsin - 
mysteries shall witness against his last repent- 
ance. (269) Amen, I say unto you, [even] 
should that man repent, there is no mystery 
which can remit his sins and accept his repent- 
ance, there is not the least possibility of any 
mystery at all listening unto him, save only the 
first mystery of the first mystery and the mys- 
teries of that ineffable. They alone will accept 
the repentance of that man and will remit his 
sins, for those mysteries are compassionate and 
merciful-minded, and grant remission at any 
time." 

When the saviour had said these words, John 
continued [his questioning], and said John con . 
to the saviour : " Master, if a brother, ^ion* 118 
who is a very great sinner, hath re- lng " 
nounced the whole world and all the matter 
therein, all its sins and all its interests, and we 
shall prove him, and know that he is not a de- 
ceiver and a hypocrite, but that he hath a real 
desire to be in the truth, and we should know 
that he is worthy of the mysteries of the second 



270 PISTIS SOPHIA. 

space or [even] the third, wilt thou or not that 
we give him of the [mysteries] of the second 
space and even of the third, before he have re- 
ceived any mystery at all of the inheritance of 
light ; wilt thou that we give them unto him 
or no s 

And the saviour answered and said unto John 
The teach- in the midst of the disciples: " If ye 
gSo^: know with certainty (270) that that 
SSSJIrtL man hath renounced the whole world, 

receive trie * 

mysteries || fa interests, all its associations, and 

further ex- ' 

tended. a jj j^ s smSj jf y e k now f a certainty 
that he is not a deceiver or a hypocrite, or merely 
curious to know what kind of things the rites of 
the mysteries are, but that he desireth God in 
truth, ye shall not hide [the mystery] from this 
man, but ye shall give him the mysteries of the 
second space and [even] of the third ; after ye 
have proved him to find out of what mystery 
he is worthy, then give him that mystery 
and hide it not from him, for should ye hide 
it from him, ye will be subject to a great 
judgment. 

" [Even] if, after ye have once given him [of 
the mysteries] of the second space or of the third, 
he should return again to his transgression, 
[nevertheless] ye shall again give them unto him 
a second time, and also a third time ; J?ut if he 
still transgress, ye shall no longer give him them, 



SECOND BOOK. 271 

for then these mysteries shall be witnesses 
against him in his last repentance. Amen, I 
say unto you, he who shall give the mysteries 
again unto such a man in the second or in 
the third space, is subject to a great judgment. 
But let that man be for you as a transgressor 
and a stumbling-block. 

" Amen, I say unto you, for the soul of that 
man there is no salvation in the world from that 
hour; (271) his habitation shall be in the midst 
of the jaws of the dragon of outer darkness, the 
place of weeping and gnashing of teeth, and 
in the dissolution of the world, his soul shall 
be frozen up, and shall be lost in the pitiless ice 
and inexorable fire, and shall cease to exist for 
the eternity. 

" Even should he again repent and renounce 
the whole world, all its interests, and all its sins, 
and be in severe penitential discipline and great 
contrition, [nevertheless] no mystery shall accept 
his repentance, none shall give ear unto him to 
accept his repentance, and grant him the remission 
of his sins, save only the mystery of the first 
mystery and the mystery of that ineffable. These 
alone will accept repentance from such a man, 
and grant him the remission of his sins, for these 
mysteries are compassionate and merciful- 
minded, and grant remission of sins at any 
time." 



272 PISTIS SOPHIA. 

When the saviour had said these words, John 
John con- continued [his questioning] further, and 
tinueth his -^ unto hi m : » Master, bear with me, 

question- ' ' 

in °- for I question thee on every matter 

with earnestness and confidence, as to the man- 
ner in which we are to preach to the men of the 
world." 

The saviour answered and said unto John : 
" Ask concerning every matter as thou wilt, and 
I will reveal it unto thee, face to face, with 
freedom, and without parable, and with cer- 
tainty." 

(272) And John answered and said : " Master, 
when we go forth to preach, and enter into a 
city or a town, and the people of that city come 
to meet us, and we know not who they are, if 
they employ great deception and hypocrisy, and 
receive us, and take us into their houses, wishing 
to make trial of the mysteries of light ; if they 
are hypocrites with us in their submission, and 
we think that they love God, and we should give 
them the mysteries of the kingdom of light, and 
afterwards we should discover that they have 
not acted in a manner worthy of the mysteries, 
and we should find out that they have been 
hypocrites with us, and have deceived us and 
have afterwards made a [mere] mock of the 
mysteries of the several regions, mimicking us 
and [making forgeries of] our mysteries also, 



SECOND BOOK. 273 

what, then, will happen to people of this 
kind ? " 

The saviour answered and said unto John : 
" When ye shall have entered into a 0f h 
city or a town, unto the house into rectw^the 
which ye shall enter and in which ye m y stenes - 
shall be received, give ye one of the mysteries ; 
if they be worthy of it, ye shall surely win their 
souls and they shall inherit the kingdom of 
light ; but if they be not worthy of it, but have 
deceived you, and have made a [mere] mock of 
the mysteries, mimicking you and the mysteries, 
{273) [then] shall ye appeal to the first mystery 
of the first mystery who hatb compassion on all 
the world, saying, ' The mystery which we have 
given unto these impious and iniquitous souls, 
they have not performed in a manner worthy of 
thy mystery, but they have [merely] copied 
[what we did] ; give back [therefore] that 
mystery unto us, and make them for ever 
strangers to the mystery of thy kingdom.' 
Shake ye off the dust of your feet as a testimony 
against them, and say unto them, ' May your 
souls be as the very dust of your house.' Amen, 
I say unto you, in that hour all the mysteries 
which ye have given unto them shall return 
unto you ; every word and every mystery of 
which they shall have received the form shall be 

taken from them. 

18 



274 PISTIS SOPHIA. 

" Concerning people of this kind, verily, have I 
a former aforetime spoken unto you in parable, 

saying * J l 7 

explained, saying, ' Into whatsoever house ye 
enter, and ye shall be received, say unto them, 
" Peace be with you," and if they are worthy, 
your peace shall rest upon them, and if they are 
not worthy, it shall return unto you again ' — that 
is to say, if these people act in a manner worthy 
of the mysteries of the kingdom of light ; but 
if they behave hypocritically and with deception 
towards you, without your being aware thereof, 
(274) and ye give unto them the mysteries of 
the kingdom of light, and afterwards they make 
a mock of the mysteries, and mimic you and 
my mysteries, [then] ye shall celebrate the first 
mystery of the first mystery, and he will give 
back unto you every mystery that ye shall have 
given unto them, and will make them strangers 
to the mysteries of light for ever. 

" Men of this kind shall have no more pro- 
bation given them in this world from that 
hour ; but, amen, I say unto you, their habita- 
tion shall be in the midst of the jaws of the 
dragon of outer darkness. And should they 
even have again a time of repentance, and should 
they renounce the whole world, and all the 
matter therein, and all the sins of the world, and 
should then make entire submission to the mys- 
teries of the light, no mystery will give ear unto 



SECOND BOOK. 275 

them or grant them remission of their sins, save 
only the one and only mystery of that ineffable, 
who hath compassion on the whole world and 
granteth the remission of the sins of the whole 
world." 

It came to pass, when Jesus had finished 
speaking these words unto his disci- Mary again 

_ questioneth 

pies, that Mary worshipped the feet Jesus. 
of Jesus, and kissed them and said unto him : 
" Master, bear with me, if I question thee, and 
be not wroth with me." 

The saviour answered and said unto Mary : 
" Ask what thou wilt, and I will reveal it unto 
thee with freedom." 

(275) And Mary said: "Master, well then, 
supposing that a brother is good and righteous, 
and we have perfected him with all the mysteries 
of light, and that this brother hath a brother or 
a kinsman or some connection or other, and the 
latter is a sinner and impious — or even if he be 
not a sinner — and on this person's passing from 
the body, the heart of the good brother grieves 
and mourns over him, in that [his friend] is in 
the judgments and torments ; now, then, 
Master, what shall we do to carry him out of the 
harsh torments and judgments ? " 

The saviour answered and said unto Mary : 
" I have already spoken unto you on this subject 
on another occasion, but hearken while I tell you 



276 PISTIS SOPHIA. 

again, that ye may be perfected in every perfec- 
tion. 

" Now, therefore, with regard to all who com- 
How the m ^ sm or those who do not commit 

souls of 

them that s [ n [f y e w [\\ n0 £ 0Ii \y that they be 

have passed J j j 

from the taken back out of the harsh judgments 

body may ° ° 

be helped anc [ torments, but also that they should , 

by those on J 

earth. De carried into a righteous body, which 

shall find the mysteries of the godhead, so as to 
enter into the height and inherit the kingdom of 
light — [then] celebrate the third mystery of that 
ineffable, saying, (276) ' Set ye free the soul of 
the man of whom we think in our hearts, set ye 
it free from all the torments of the rulers ; haste 
ye speedily to bring him unto the virgin of 
light ; in this very month let the virgin of light 
seal him with an excellent seal, in this very 
month let the virgin of light cast him into a 
body that shall be righteous and good, that he 
may enter into the height, and inherit the king- 
dom of light.' 

" And if ye say these words, amen, I say unto 
you, all those that are in service in all the orders 
of the judgments of the rulers, will set to work 
to pass that soul from one to the other, until 
they bring it unto the virgin of light. And the 
virgin of light shall seal it with the sign of the 
kingdom of that ineffable, and give it unto her 
receivers, .and the receivers will cast it into a 



SECOND BOOK. 277 

righteous body, and it will find the mysteries 
of light, and become good, and enter into the 
height and inherit the kingdom of light. This is 
the matter on which ye have questioned me." 

Mary continued and said : " Now, then, 
Master, hast thou not brought the mys- Mary con . 
teries into the world (277) that men %£S$^ 
may not be distressed by the death that mg - 
shall come upon them from the rulers of the 
fate ? For if it befalleth any one to die by the 
sword, or die by water, by tortures and question- 
ing and the violence of the law, or by any 
other evil death, surely hast thou not brought 
the mysteries into the world that men may not 
thus die at the hands of the rulers of the fate, 
but may die by a sudden death, and not be tor- 
tured by such kinds of death ? For they are in 
exceeding great number who persecute us be- 
cause of thee, and multitudes pursue us because 
of thy name, so that if we be submitted to the 
torture, we shall utter the mystery, that we may 
immediately depart from the body without 
suffering any pain." 

The saviour answered and said unto his disci- 
ples : " Concerning the matter on which How an 
ye question me, I have spoken unto you j£^ e can 
on another occasion ; but hearken once ^ttiof 
more that I may tell it you again. ^ho°ut y 
Not only ye, but all men who shall pam - 



278 PISTIS SOPHIA. 

accomplish that first mystery of the first mystery 
of that ineffable ; [only] while a man is [still] 
engaged in completing that mystery in all its 
configurations and all its types and all its states, 
he shall not depart from the body [under such 
circumstances] ; but after the perfect accom- 
plishment of that mystery in all its configura- 
tions and all its types, (278) [then] after this at 
any moment when he shall name that mystery, 
he shall be saved from all that might have be- 
fallen him at the hands of the rulers of the fate. 
In that moment he shall depart from the body 
of the matter of the rulers, and his soul shall be- 
come a great light-stream, it shall soar into the 
height, and shall pass through all the regions of 
the rulers and all the regions of the light, until 
it come into the region of its kingdom, without 
presenting explanation or apology in any region, 
for it is free of [all] symbol." 

And when Jesus had spoken these words, 
Mary again hastened to cast herself at Jesus' feet, 
and kissed them, saying : " Master, I will question 
thee [yet] again ; reveal it unto us and hide no- 
thing from us." 

Jesus answered and said unto Mary : " Ask 
on whatever matter thou wilt, and I will reveal 
it unto thee with freedom, without parable." 

Mary answered and said : " Well, then, 
Master, hast thou not [also] brought the mysteries 



SECOND BOOK. 279 

into the world because of poverty and riches, 
of weakness and strength, of sickness Maryl- 
and health, in a word because of all J^^ n . er 
things of this kind, so that when lng - 
we come into the regions of a country, and 
they do not believe in us or give ear to our 
words, we should perform these mysteries in 
those regions, in order that they may know 
truly that we preach the words of the perfec- 
tion ? " 

(279) The saviour answered and said unto 
Mary in the midst of the disciples : " The 
mystery on which ye question me, [behold] I 
gave it unto you on another occasion ; but I 
will answer again and explain unto you the 
matter. 

" Now, therefore, Mary, not only ye, but all 
men who shall achieve the mystery of J^e ™|J£ e 
the resurrection of the dead which f. esurr f?" 

tion of the 

healeth from demonial possessions, and dead - 
sufferings and every disease, [which also healeth] 
the blind, the lame, the halt, the dumb, and the 
deaf, [the mystery] which I gave unto you afore- 
time — whosoever shall receive of these mysteries 
and achieve them, if he ask for anything what- 
ever hereafter, poverty or riches, weakness or 
strength, disease or health, or the whole healing 
of the body, and the resurrection of the dead, 
the power of healing the lame, the blind, the deaf 



280 PISTIS SOPHIA. 

and the dumb, of every disease and every 
suffering — in a word, whosoever shall achieve 
this mystery, if he ask any of the things which 
I have just told unto you, they shall at once be 
granted unto him." 

When, therefore, the saviour had said these 
words, the disciples came forward and cried out 
Thedis- all together, saying : "0 saviour, thou 
came 5 e " excitest us with exceeding great frenzy 
aTthesub- because of the transcendent height 
the teach- which thou hast revealed unto us ; 
mg> and thou exaltest our souls, and they 

have become paths on which we travel to come 
unto thee, (280) for they came forth from thee. 
Now, therefore, because of the transcendent 
heights which thou hast revealed unto us, our 
souls have become frenzied, and they travail 
mightily yearning to go forth from us into the 
height to the region of thy kingdom." 

And when the disciples had said these words, 
How the the saviour again continued his con- 
shaii PleS versation, and said unto his disciples : 
preach. ce If ye enter into cities, or princi- 
palities, or countries, preach ye first unto them, 
saying : ' Seek ye ever, and cease not, until ye 
have found the mysteries of the light, which 
will bring you unto the kingdom of light.' Say 
unto them, ' Beware of the doctrines of error/ 
for many shall come in my name, saying, ' It is 



SECOND BOOK. 281 

1/ and it shall not be so, and they shall lead 
astray many. 

" Now, therefore, to every one that cometh 
unto you, and shall believe in you, what mys- 

J J teries they 

and hearken unto my words, and act sha11 s ive - 
worthily of the mysteries of light, unto him shall 
ye give the mysteries of light, and hide them 
not from him. Unto him that is worthy of the 
higher mystery, give ye thereof, and to him that 
is worthy of the lower mystery, give ye thereof, 
and hide nothing from him. 

" But as to the mystery of the resurrection of 
the dead, and of the healing of disease, The mys _ 
give it unto none and teach it not, for resurrec- e 
that mystery pertaineth to the rulers, jl^ento 
it and all its namings. (281) For this any ' 
cause, therefore, give it unto none, and teach it 
not until ye have established the faith in the 
whole world, in order that, when you enter into 
cities or countries, and they do not receive you, 
nor believe on you, nor give ear unto your words, 
ye may then raise the dead in those regions, and 
heal the lame, the blind, and all kinds of diseases 
in those regions, and by all such means, they 
will believe on you, that ye preach the God of 
the perfection, and will have faith in all your 
words. For this cause have I given unto you 
this mystery, until ye shall have established the 
faith in the whole world." 



282 PISTIS SOPHIA. 

And when the saviour had spoken these words 
Of the con- h e continued further in his conversa- 

stitution of 

man - tion, and said unto Mary : " Now, there- 

fore, give ear, Mary. Concerning the word 
on which thou hast questioned me, to wit, ' Who 
constraineth a man to sin ? ' — now, therefore, 
[will I tell it thee]. When the babe cometh into 
the world, the power is feeble in it, the soul also 
is feeble in it, and the counterfeit of the spirit is 
also feeble in it ; in a word, the three are all of 
them feeble. None of them hath sense enough 
for any work, whether good or evil, because of 
the exceeding great weight of oblivion ; and the 
body too is feeble. And the babe eateth of the 
delights of the world of the rulers, (282) and the 
power absorbeth from the portion of the power 
which is in the delights, and the soul absorb- 
eth from the portion of the soul which is in 
the delights, and the counterfeit of the spirit 
absorbeth from the portion of the evil which is 
in the delights and their desires, and the body 
also absorbeth the unperceptive matter which 
is in the delights. As to the destiny, it taketh 
nothing from the delights, for it is not mingled 
with them, but it continueth of the same quality 
with which it came into the world. 

" And little by little the power, the soul and 
the counterfeit of the spirit develop, and each 
of them senseth according to its nature. The 



SECOND BOOK. 283 

power senseth after the light of the height ; the 
soul also senseth after the region of mixed 
righteousness, which is the region of the mixture ; 
the counterfeit of the spirit seeketh after all 
vices, and desires, and sins ; but the body hath 
no power of sensing unless it be an impulse to 
gain strength from matter. 

" And so forthwith the three develop sensa- 
tion, each according to its nature. And the 
receivers of wrath also give order unto their 
workmen to follow them, and be witness to all 
the sins that they commit, with a view to the 
manner in which they shall punish them in the 
judgments. 

" Thereupon the counterfeit of the spirit de- 
viseth and senseth after all the sins ofthe 
and evils (283) which the rulers of the ££* erfeit 
fate have decreed against that soul, spirlt ' 
and it bringeth them into operation against that 
soul. 

" And so the power within impelleth the soul 
to seek after the region of light and the whole 
godhead ; whereas the counterfeit of the spirit 
draggeth down the soul and persistently con- 
straineth it to commit every kind of iniquity 
and mischief and sin, and persisteth as some- 
thing foreign to the soul, and is its enemy, and 
maketh it commit all these sins and evils. 

" It spurreth on the workmen of wrath, 



284 PISTIS SOPHIA. 

moreover, to bear witness to all the sins which 
it will constrain the soul to commit. And even 
when [the soul] sleepeth by night or by day, it 
plagueth it in dreams with the desires of the 
world, and causeth it to long after all the things 
of this world. In a word, it bindeth it to all 
the actions which the rulers have decreed for it, 
and is the enemy of the soul, causing it to do 
what it would not. 

" Now, therefore, Mary, this thing is the 
enemy of the soul ; this is the one that con- 
straineth it to commit all kinds of sin. 

"Now, therefore, when the life period of that 
The state man * s fulfilled, (284) first there cometh 
fui^ui 111 the destiny, and leadeth that man to 
after death, j^ death, by means of the rulers and 
the bonds in which they have been bound by 
the fate. Next come the receivers of wrath, to 
lead that soul out of the body. 

" And for three days the receivers of wrath 
travel round with that soul through all the 
regions, taking it through all the aeons of the 
world, and the counterfeit of the spirit and 
destiny accompany that soul, but the power 
withdraws itself to the virgin of light. 

" And after three days, the receivers of wrath 
take that soul down into the depth of the hell of 
chaos, and when they have brought it to the 
depth of chaos, they hand it over to them that 



SECOND BOOK. 285 

administer punishment, and the receivers return 
unto their own regions according to the regu- 
lation of the operations of the rulers concerning 
the going forth of the souls. 

" And the counterfeit of the spirit becometh 
the receiver of that soul, and haunteth it, re- 
buking it in every punishment because of the 
sins which it hath caused it to commit ; it is in 
exceeding great enmity to that soul. 

" And when the soul hath endured the punish- 
ments in chaos according to the sins which it 
hath committed, (285) the counterfeit of the 
spirit leadeth it forth from chaos, and haunteth 
it, confronting it in every region with the sins 
which it hath committed, and it bringeth it forth 
into the way of the rulers of the midst. And 
when it hath come unto them, [the rulers] con- 
front it with the mysteries of the destiny, and if 
it have not discovered them, then they examine 
their destiny. And [then] these rulers punish 
that soul according to the sins of which it is 
guilty. I will tell you the type of their punish- 
ments in explaining the emanation of the 
pleroma. 

" When, then, it cometh to pass that the period 
of torment of that soul in the judgments p? w a , s P" 

J o ful soul IS 

of the rulers of the midst is fulfilled, brought 

back to 

the counterfeit of the spirit leadeth the rebirth - 
soul out of all the regions of the rulers of the 



286 PISTIS SOPHIA. 

midst, and bringeth it into the light of the sun, 
according to the commandment of the first man 
Ieou, and taketh it before the judge, that is to 
say, the virgin of light. And she proveth that 
soul ; she findeth that it is a sinning soul, and 
casteth into it her light-power, to unite it with a 
body and common sensory. And I will tell you 
the type of all this in explaining the emanation 
of the pleroma. And the virgin of light sealeth 
that soul, and handeth it over to one of her 
receivers, and will have it carried into a body, 
(286) which is the record of the sins which it 
hath committed. 

" Amen, I say unto you, she will not suffer 
that soul to escape from transmigrations into 
bodies until it hath given signs of [being in] its 
last cycle according to its record of demerit. 
And concerning all this I will tell you the types 
and also the types of bodies into which souls 
shall be cast according to their sins ; all this will 
I tell you when I come to explain to you the 
emanation of the pleroma." 

And Jesus continued further in his conversa- 
Of the tion and said : " But [in the case of] a 

cension" aS " soul which hath not hearkened unto the 
of theright- counterfeit of the spirit in all its works, 
that hath but na ^ n become righteous, and hath 
received received the mysteries of the light 

the mys- J ° 

teries. which are in the second space, or even 



SECOND BOOK. 287 

those which are in the third space towards the 
interior ; when the time of that soul is come for 
its passing from the body, then the spiritual 
counterfeit folio weth after that soul, and also the 
destiny. They follow after it in the way whereby 
it shall pass into the height. 

" And before it getteth far into the height, it 
uttereth the mystery of the breaking of the seals 
and all the bonds of the counterfeit of the spirit 
whereby the rulers bind it to the soul ; and when 
[the mystery] is uttered, the bonds of the coun- 
terfeit of the spirit are broken, so that it cease th 
to shackle that soul, and letteth the soul go, 
according to the injunctions which the rulers of 
the great fate have given unto it, saying, (287) 
' Let not that soul go until it hath told thee the 
mystery of the breaking of all the seals where- 
with thou hast been bound to it/ 

" It shall come to pass, therefore, when a soul 
hath uttered the mystery of the breaking of the 
seals and all the bonds of the counterfeit of the 
spirit, that the latter shall [at once] cease to 
impede that soul, and shall cease to be bound to 
it. 

" [So then] it uttereth the mystery and 
causeth the destiny to depart to its own region 
with the rulers who are in the way of the midst ; 
and uttering the mystery, it dismisseth the 
counterfeit of the spirit unto the rulers of the 



288 PISTIS SOPHIA. 

fate, in the region in which it was bound to 
it. 

" And forthwith that soul becometh a mighty 
light-stream, exceedingly radiant, and the receiv- 
ers of wrath, who have led it forth from the body, 
are terror-stricken before the light of that soul, 
and fall down upon their faces. Forthwith that 
soul becometh a mighty light-stream, it becometh 
entirely wings of light, and passeth through all 
the regions of the rulers and all the orders of 
light, until it arriveth at the region of its king- 
dom, of which it hath received the mystery. 

" [Again in the case of] a soul which hath 
received the mystery in the first space 

Of the state . . 

after death towards the exterior, and after receiv- 

of one that 

hath re- ing the mysteries and perfecting them, 

ceivedthe , x . 

mysteries, (288) it then turneth back and com- 

and yet 

hath trans- mitteth sin once more even after the 

pressed. 

perfecting of the mysteries ; when the 
time hath come for that soul to depart, the re- 
ceivers of wrath come to lead that soul out of 
the body. 

" Then the destiny and the counterfeit of the 
spirit pursue after that soul, for the counterfeit 
of the spirit, being bound to it by the bonds 
of the rulers, folio weth after that soul as it 
travelleth on the ways of the counterfeit of the 
spirit. 

" It uttereth the mystery of the breaking of 



SECOND BOOK. 289 

all the bonds and all the seals with which the 
rulers have bound the counterfeit of the spirit to 
the soul ; and when the soul hath uttered the 
mystery of the breaking of the seals, forthwith 
the bonds of the seals are broken, which bind 
the counterfeit of the spirit to the soul within ; 
and when the soul hath uttered the mystery of 
the breaking of the seals, then, forthwith, the 
counterfeit of the spirit is unbound and ceaseth 
to war against the soul. In that hour [then], 
the soul uttereth a mystery, which shall domin- 
ate the counterfeit of the spirit and the destiny, 
and suffer them [simply] to follow after it, so 
that they have no strength, while it hath all 
its strength. 

(289) "And in that hour the receivers of that 
soul and of the mysteries it hath received, come 
and wrest that soul from the receivers of wrath, 
and those receivers go back to the operations of 
the rulers according to the regulation of the 
leading forth of souls. 

" But the receivers of that soul, who pertain 
to the light, become wings of light for that soul, 
and will be a vesture of light for it ; they will 
not lead it into chaos, for it is not lawful to bring 
into chaos a soul that hath received the mys- 
teries ; but they will set it in the way of the 
rulers of the midst, and when it hath come unto 

the rulers of the midst the rulers advance to 

19 



290 PISTIS SOPHIA. 

meet that soul, in mighty fear and terrible 
burning, in many forms, in a word, in mighty 
terror to which there is no measure. 

" And in that hour the soul uttereth the 
mystery of their apology, and they are stricken 
with exceeding great fear, and fall on their faces, 
in terror of the mystery which it hath uttered 
and of their apology. (290) And that soul 
The apo- dismisseth their destiny, saying unto 
ru1ers f of he them, ' Take ye unto yourselves your 
the midst, destiny ; I will not set foot in your 
region henceforth from this hour. I will be a 
stranger unto you for all time, for I go unto the 
region of my inheritance.' 

" When the soul hath finished speaking these 
words, the receivers of light will fly up with it 
into the height, and bring it into the seons of 
the fate, where it will pronounce the apology of 
that region and present its seals, all of which I 
will explain to you in the emanation of the 
pleroma. And it will present the counterfeit of 
the spirit to the rulers, and pronounce for them 
the mystery of the bonds whereby they have 
The apo- bound it to it, saying unto them, ' Take 
rvderfof 16 y e urrto yourselves your counterfeit of 

the fate. ^ gp^ . J w j]l n0 £ se £ f 00 £ j n y 0ur 

region henceforth from this hour ; I will be a 
stranger unto you for all time.' And it will 
present unto each his seal and his apology. 



SECOND BOOK. 291 

" And when the soul hath finished speaking 

these words, the receivers of light will 0f the as 

fly with it into the height, and take it ^aHou/ 

out of the aeons of the fate, and carry } n ^° **J e 

J inherit - 

it up into the rest of the aeons. (291) ance - 
It will present the apology of every region — 
the apology of all the regions and seals and 
tyrants of king Adam as. It will present the 
apology of all the rulers of all the regions of the 
left, of whom I will tell you all the apologies 
and seals when I shall explain the emanation of 
the pleroma. 

" And then the receivers will bring that soul 
unto the virgin of light, and then that soul 
presenteth unto the virgin of light the seals and 
the glory of its songs ; and the virgin of light 
and also the seven virgins of light all examine 
that soul, that they may all find their signs in it, 
their seals, their baptisms and chrisms. And 
the virgin of light sealeth that soul, (292) and 
the receivers of light baptise that soul to give it 
the spiritual chrism. And each of the virgins of 
light sealeth it with her seal. 

" And then the receivers of light mount up 
unto the great Sabaoth, the good, who is beside 
the gate of life in the region of them of the right, 
whom they call father ; and that soul offereth 
unto him the glory of its songs, and also his 
seals and his apologies. And the great Sabaoth 



292 PISTIS SOPHIA. 

sealeth it with his seals, and the soul presenteth 
its gnosis and the glory of its songs and the 
seals to every region of them that are on the 
right. And all seal it with their seals ; and 
then Melchisedec, the great receiver of light, 
who inhabiteth the region of them of the right, 
sealeth that soul, and all the receivers of Mel- 
chisedec seal that soul, and [Melchisedec] 
bringeth it into the treasure of light. 

" And it presenteth the glory and worship and 
honour of its songs, with all the seals of all the 
region of the light ; and all they of the region 
of the treasure of light seal it with their seals, 
and it cometh unto the region of the inherit- 
ance." 

When, then, the saviour had spoken these 
things unto his disciples, he said unto them : 
(293) " Understand ye how I speak unto you ? " 

And Mary came forward again and said : 
Mary inter- "Yea, Master, I understand how thou 
teaching 6 speakest unto me, and I comprehend 
from for- ft y these things. Now, therefore, con- 

mer say- © » > 

mgs. cerning the words which thou hast said 

unto us, my mind hath had four intuitions ; my 
indweller of light impelleth me, and blissfully 
seetheth within me, longing to come forth from 
me and enter into thee. Now, therefore, 
Master, hearken while I tell thee the four intui- 
tions which have come unto me. 



SECOND BOOK. 293 

" The first intuition hath come unto me con- 
cerning the word which thou hast spoken, ' Now, 
therefore, the soul presenteth the apology and 
seal unto all the rulers who are in the region of 
king Adamas, and it presenteth the apology and 
honour and glory of all their seals and of the 
songs of the region of the light ' — concerning 
this word, thou didst speak unto us aforetime, 
when that piece of money was brought 

_L XI G UlGCS 

unto thee, thou didst see that it was of of money 

that was 

silver and brass, and didst ask, ' Whose brought 

unto Jesus. 

is this image ? ' and they answered, 
' It is the king's.' And when thou didst see 
that it was of silver and brass, thou saidst, 
' Render unto the king that which is the king's, 
and unto God that which is God's ' ; that is to 
say, when the soul hath received the mystery, 
(294) it presenteth an apology to all the rulers 
and to the region of king Adamas, it offereth 
also honour and glory to all them of the region 
of the light. And the word, ' It shineth,' when 
thou didst see that it was of silver and brass, 
this is the type of the man in whom is both 
the light-power, that is to say refined silver, and 
also the counterfeit of the spirit, that is to say 
the brass of matter. This, Master, is the first 
intuition. 

"The second intuition is concerning what 
thou hast just said unto us about the soul which 



294 PISTIS SOPHIA. 

hath received the mysteries, to wit, ' When it 
hath come into the region of the rulers of the 
way of the midst, then they advance to meet it in 
exceeding great terror, and the soul presenteth 
the mystery of fear unto them, and they are in 
terror before it ; it dismisseth the destiny to its 
own region and dismisseth the counterfeit of the 
spirit to its own region, and it presenteth their 
apology and seals to each of the rulers who are 
in the ways, and proffereth the honour and glory 
and worship of the seals, and its songs to all 
them of the region of light ' — concerning this 
word, Master, thou didst say unto us afore- 
time by the mouth of Paul, our brother, ' Give 
a saying of revenue to whom revenue [is due], 
PauL fear to whom fear, tribute to whom 

tribute, honour to whom honour, worship to 
whom worship ; leave no account unpaid ' ; 
(295) that is to say, the soul that hath 
received the mysteries giveth apology in every 
region. This, Master, is the second intuition. 
" The third intuition is concerning the word 
which thou hast just now spoken unto us, ' The 
counterfeit of the spirit is the enemy of the soul, 
and constraineth it to commit every kind of sin 
The foes of and mischief, and rebuketh it in the 

one's own . , 

house. torments because of all the sins which 

it hath caused it to commit ; in a word, it is the 
foe of the soul in every way ' — concerning this 



SECOND BOOK. 295 

word, therefore, thou hast spoken unto us afore- 
time, saying, ' The foes of a man are the dwellers 
in his own house ' ; that is to say, the dwellers in 
the house of the soul are the counterfeit of the 
spirit and the destiny, who are ever the foes of the 
soul, and cause it to commit every kind of sin and 
iniquity. This, Master, is the third intuition. 
" The fourth intuition is concerning the word 
which thou hast said, ' When the soul hath come 
forth from the body and goeth on its way with 
the counterfeit of the spirit, if it hath not found 
the mystery of the breaking of all the bonds and 
the seals which are bound to the counterfeit of 
the spirit, so that it may cease to haunt it — 
if, then, it hath not found it, the counterfeit of 
the spirit bringeth the soul before the virgin of 
light who is the judge, and the virgin of light 
examineth the soul, (296) to see if it hath 
sinned and to find out also if it hath with it 
the mysteries of light. [The virgin of light then] 
handeth it over to one of her receivers, and her 
receiver leadeth it forth and casteth it into a 
body, and it is not set free from transmigration 
into bodies before it hath given [signs of being 
in] its last cycle ' — concerning this word, then, 
Master, thou hast said unto us aforetime, 
4 Agree with thine enemy whilst thou A sa y m s 

o J concerning 

art in the way with him, lest at any rebirth - 
time thine enemy deliver thee to the judge, and 



296 PISTIS SOPHIA. 

the judge deliver thee to the officer, and the 
officer cast thee into prison ; thou shalt not come 
out thence till thou hast paid the uttermost 
farthing.' 

" Manifestly is thy word concerning this. 
Every soul which shall come forth from the 
body, and shall go on its way with the counter- 
feit of the spirit, and which hath not found the 
mystery of breaking all the seals and all the 
bonds, that it may be set free from the counter- 
feit of the spirit which is bound unto it ; well, 
then, that soul which hath not received the 
mystery of light, and hath not found the 
mystery of detaching the counterfeit of the 
spirit which is bound to it within — if, then, 
that soul hath not found it, the counterfeit of 
the spirit bringeth that soul unto the virgin of 
light, and the virgin of light, the judge, handeth 
over that soul to one of her receivers, (297) and 
her receiver casteth it into the spheres of the 
aeons, and it is not set free from transmigrations 
into bodies, until it giveth signs of being in its 
last cycle. This, then, Master, is the fourth 
intuition." 

It came to pass, when Jesus had heard the 
words which Mary had spoken, that he said : 
" Well said, Mary, most blessed and spiritual. 
These are the interpretations of the words which 
I have spoken." 



SECOND BOOK. 297 

And Mary answered and said : " Yet again, 
Master, do I question thee, for hence- Mary con- 
forth from this hour I will begin to to* question 
question thee on every matter with esus * 
precision. Wherefore, then, Master, be patient 
with us, reveal every matter on which we ques- 
tion thee as concerning the manner in which my 
brethren shall preach to the whole race of human 
kind." This she said to the saviour. 

And the saviour answered, in great compassion 
unto her, and said : " Amen, amen, I say unto you, 
not only will I reveal unto you every matter on 
which ye shall question me, but henceforth I 
will reveal unto you other matters of which ye 
think not to question me, matters which have 
not yet dawned upon the heart of man, of which 
even all the rest of the gods who are among 
men are ignorant. Now, therefore, Mary, ask 
what thou wilt, and I will reveal it face to face, 
without parable." 

Mary answered and said: (298) "Well, then, 
Master, of what type are the baptisms which 
remit sins ? I have heard thee say, ' The work- 
men of wrath follow the soul, bearing witness to 
all its sins, that they may rebuke it in the judg- 
ments.' Now, therefore, Master, do the mys- 
teries of the baptisms cause the sins which are in 
the hands of the workmen of wrath to disappear 
so that they forget them ? Now, therefore, 



298 PISTIS SOPHIA. 

Master, tell unto us the types of the remission 
of sins ; nay, we would know them with pre- 
cision." 

The saviour answered and said unto Mary : 
of the « Well hast thou spoken. Assuredly 

workmen of L 

wrath. t ne workmen [of wrath] are those who 

bear witness of all sins ; they are ever in the judg- 
ments, seizing the souls, rebuking every soul 
that sinneth and hath received no mystery ; they 
keep them in chaos and chastise them ; but 
these receivers of wrath cannot go beyond chaos, 
so as to enter into the orders which are higher 
than chaos, to rebuke the souls which leave those 
regions. Now, therefore, it is not lawful to do 
violence unto the souls which have received the 
mysteries, or to bring them into chaos so that 
the workmen of wrath may rebuke them. The 
workmen of wrath rebuke [only] the souls of 
sinners ; (299) they seize upou those which have 
not received the mysteries and which have been 
brought into chaos. But as for the souls which 
have received the mysteries, they have no need 
of rebuking them, for they do not go into their 
regions, and even if they should go into their 
regions, they would not be able to keep them 
there ; least of all have they the power of taking 
them into chaos. 

" [But] hearken again that I may tell you the 
word in truth, of what type is the mystery of 



SECOND BOOK. 299 

baptism which remitteth sins. Now, therefore, 
when souls have committed sin while How the 
still in the world, yea, verily, the work- sinner is e 
men of wrath come to bear witness of wSh?ts 
every sin which a soul hath committed, sins ' 
lest souls should escape from the region of chaos, 
and in order that they may rebuke the soul in 
the judgments which are within chaos ; and the 
counterfeit of the spirit beareth witness to every 
sin which the soul hath committed, that it also 
may rebuke it in the judgments which are with- 
out chaos ; not only doth it bear witness con- 
cerning the sins of the souls, but it sealeth every 
sin that it may be stamped on the soul, so that 
all the rulers of the torments of sinners may 
know that it is the soul of a sinner, and may be 
informed of the number of sins which it hath 
committed, by the number of seals which the 
counterfeit of the spirit hath stamped upon it, 
so that they may chastise it according to the 
number of sins which it hath committed. (300) 
This is the fashion in which they treat the soul 
of the sinner. 

" Now, therefore, when a man receiveth the 
mysteries of the baptisms, those mys- ^^J^ 
teries become a mighty fire, exceedingly P urif y sins - 
fierce, wise, which burneth up sins ; they enter 
into the soul occultly and devour all the sins which 
the spiritual counterfeit hath implanted in it. 



300 PISTIS SOPHIA. 

" And when [the fire] hath purified all the 
The separa- sms wn i cn ^ ne counterfeit of the spirit 
-p?in fthe natn implanted in the sou], [the 
cipies " by mysteries] enter into the body occultly. 

the mystery J J J J > 

of baptism. ^ a ^ r^he fj re j ma y secretly pursue after 
the pursuers and cut them off with the body. 
They chase after the counterfeit of the spirit and 
the destiny, to separate them from the power 
and the soul, and place them with the body, so 
that the spiritual counterfeit, the destiny and the 
body may be separated into one group, and the 
soul and power into another. And the mystery 
of baptism remaineth between the two, and 
separateth the one from the other, in order that 
it may cleanse them and make them pure, that 
[the soul and power] may not be fouled in 
matter. 

" Now, therefore, Mary, this is the way in 
which the mysteries of the baptisms remit sins 
and every iniquity." 

(301) And when the saviour had spoken these 
words he said unto his disciples : " Understand 
ye how I speak unto you ? " 

And Mary came forward and said : " Yea, 
^retetiTthe Master, m truth I understand thorough- 
same from iy a n t hat thou hast said. As to the 

a former J 

saying. word, therefore, concerning the re- 
mission of sins, thou didst speak unto us in 
parable aforetime, saying, ' I am come to cast fire 



SECOND BOOK. 301 

on the earth, and how can I not will that it 
should burn ? ' nay, thou didst explain it openly, 
saying, ' I have a baptism with which to baptise, 
and how shall I endure until it be perfected ? 
Think ye that I have come to bring union on the 
earth ? Nay, but I am come to bring separation ; 
for, from this hour, five shall be in one house, 
three shall be separated against two, and two 
against three.' This, my Master, is the word 
which thou didst speak openly. 

" And the word which thou spakest, 'I am come 
to cast fire on the earth, and how can I not will 
that it should burn ? ' that is to say, Master, that 
thou hast brought the mysteries of the baptisms 
into the world, and how canst thou not will that 
it should burn up all the sins of the soul, and 
purify them ? And afterwards thou didst explain 
it openly saying, ' I have a baptism with which 
to baptise, (302) and how shall I endure until it 
be perfected ? ' — that is to say, thou shalt not 
remain in the world until the baptisms are 
perfected and have made the souls perfect. 

" And again the word which thou didst speak 
unto us aforetime, ' Think ye that I am come to 
bring union on the earth ? Nay, but I am come 
to bring separation ; for, from this hour, five 
shall be in one house, three shall be separated 
against two, and two against three ' ; that is to 
say, that the mystery of the baptisms which thou 



302 PISTIS SOPHIA. 

hast brought into the world, hath brought about 
a division in the body of the world, for it hath 
separated the counterfeit of the spirit, the body 
and the destiny into one group, and the soul 
with the power it hath separated into another ; 
that is to say, that three shall be against two 
and two against three." 

When Mary had spoken these words, the saviour 
said : " Well said, Mary, the spiritual one of pure 
light, that is the interpretation of the word." 

And Mary answered again and said : " Master, 
Mary ^ w ^ continue further to question thee ; 

□uestioneth now > therefore, Master, bear with 
Jesus. me j£ j q Ues tion thee. We now know 

openly the type according to which the baptisms 
remit sins. Now, also, as to the mystery of those 
three spaces, the mysteries of that first mystery, 
and the mysteries of that ineffable, according 
to what type do they remit sins ? Do they 
grant remission after the type of the baptisms or 
not ? " 

(303) The saviour answered and said : " Nay 
Of the re- rather, all the mysteries of the three 

mission of J 

sins accord- spaces remit to the soul, in every 

ing to the L J 

mysteries, region of the rulers, all the sins which 
the soul hath committed from the beginning. 
All these they remit, and also they remit unto it 
the sins which it shall hereafter commit until 
the time when every one of these mysteries shall 



SECOND BOOK. 303 

be in its complete possession. I will tell you 
the time when each of the mysteries shall be 
in its complete possession when I treat of the 
emanation of the pleroma. 

" The mystery also of that first mystery and 
the mystery of that ineffable remit unto the 
soul, in every region, all the sins and every 
iniquity, which the soul shall have committed ; 
and not only shall all be remitted unto it, but 
no sin shall be imputed unto it from that hour 
until the [end of] the aeon of the aeons, because 
of the boon of that great mystery and its exceed- 
ing great glory." 

When, then, the saviour had spoken these 
words, he said unto his disciples : " Understand 
ye how I speak unto you ? " 

And Mary answered and said : " Yea, Master, 
already have I seized on all the words Mary inter- 
which thou hast spoken. Now, there- same from 6 
fore, my Master, as to the word which 
thou hast said, (304) ' All the mysteries of the 
three spaces remit sins, they cover their trans- 
gressions ' ; David, the prophet, hath prophesied 
aforetime concerning this word, saying, ' Blessed 
are they whose sins have been pardoned, and 
whose iniquities have been covered.' Thus, then, 
he prophesied aforetime concerning this word. 

" And the word which thou hast spoken, ' As 
to the mystery of that first mystery and the 



304 PISTIS SOPHIA. 

mystery of that ineffable, every one who shall 
receive those mysteries, not only shall the sins 
which he hath committed from the beginning, 
be remitted, but also they shall not be imputed 
to him henceforth from that hour for ever ' ; 
concerning this word David prophesied aforetime, 
saying, ' Blessed are they to whom the lord shall 
not impute their sins,' — that is to say, their sins 
shall not be imputed from that hour to them 
who shall have received the mysteries of the 
first mystery, and to them that shall have 
received the mystery of that ineffable." 

He said : " Well said, Mary, thou spiritual 
one of pure light. That is the interpretation of 
the word." 

And Mary continued further and said : " Well, 
then, Master, if a man receiveth the mystery 
in the mysteries of the first mystery, (305) and 
turneth back once more, and committeth sin, and 
then turneth again and repenteth, and offereth 
prayers unto that mystery whatsoever [he have 
received], shall his sin be remitted or not ? ' ; 

The saviour answered and said unto Mary : 
Of the for- " Amen, amen, I say unto you, who- 

giveness ' J J 

even unto soever shall receive the mysteries 

twelve J 

times of of the first mystery, and then shall 

them who 

have received turn back and transgress twelve times 

the mys- 
tery of the |_evenj, and then should again re- 
first mys- . . 
tery. pent twelve times, offering prayer in 



SECOND BOOK. 305 

the mystery of the first mystery, he shall be 
forgiven. 

" But if he should transgress after twelve 
times, should he turn back and transgress, it 
shall not be remitted unto him for ever, so that 
he may turn again unto his mystery, whatever 
it be. For him there is no means of repentance 
unless he have received the mysteries of that 
ineffable, which hath compassion at all times and 
remitteth sins for ever and ever." 

Mary continued further and said : "If even 
they who have received the mysteries of 
the first mystery turn back and commit sin, 
and if they pass out of the body without 
repentance, shall they inherit the kingdom or 
not ? " 

The saviour answered and said unto Mary : 
""Amen, amen, I say unto you, every Ofsuchini- 
one that shall have received the mys- wh ° die 

J without 

teries in the first mystery, (306) and repentance. 
shall have transgressed for the first, second or 
third time, if he pass out of the body without 
repentance, his judgment is more severe than 
every other ; for his dwelling is in the midst of 
the jaws of the dragon of the outer darkness, and 
last of all he shall be frozen up in the torments 
and shall be lost for ever, in that he hath re- 
ceived the boon of the first mystery and hath 

not continued therein." 

20 



306 PISTIS SOPHIA. 

Mary answered and said : " Well, then, 
Of theun- Master, if a man shall receive the mys- 

endmg for- J 

giveness of ^ ery m the mystery of that ineffable, 

them that J J J 

have re- ano l shall transgress and fall away in 

ceived the > ° 

mystery of his faith, and afterwards, during his 

the inef- 
fable, life, shall turn and repent, how many 

times will his sin be remitted ? " 

The saviour answered and said unto Mary : 
" Amen, amen, I say unto you, every one who 
shall receive the mysteries of that ineffable, not 
only if he transgress once and turn again and 
repent, shall his sin be remitted, but also if he 
transgress any number of times, and then, while 
still in life, turn again and repent, and should 
he not be a hypocrite, but turn again and repent 
and offer prayers in each of his mysteries, it shall 
be forgiven him every time, in that he hath 
received the boon of the mysteries of that in- 
effable, (307) and in that those mysteries are 
compassionate and ever give pardon." 

And Mary answered again and said unto 
Jesus : " Well, then, Master, as to those that 
receive the mysteries of that ineffable, and again 
turn back and commit sin, and fall away in their 
faith, and who also pass from the body without 
repentance, what will happen to men of that 
kind ? M 

The saviour answered and said unto Mary : 
" Amen, amen, I say unto you, all men who shall 



SECOND BOOK. 307 

receive the mysteries of that ineffable, blessed 

indeed are the souls that shall receive Of such ini- 
tiated who 

those mysteries, but if they turn back die without 

J < J repent- 

and sin, if they pass out of the body an ce. 
without repentance, for such men their judgment 
is worse than any, other, nay is the severest of 
all ; even should such souls be new and it should 
be their first coming into the world, they shall 
not pass back into the transmigration of the 
world of bodies from that time forth, and 
shall have no further field for action, but they 
shall be cast forth without into the outer dark- 
ness, and they shall perish and be non-existent 
for the eternity." 

And when the saviour had said these things, 
he said unto his disciples : " Understand ye how 
I speak unto you ? " (308) Mary answered and 
said : " Yea, Master, I have seized upon the 
words which thou hast said. Now, Maryinter- 

preteth the 

therefore, Master, this is the word same from 

a former 

which thou hast said, ' They who shall saying. 
receive the mysteries of that ineffable, blessed 
indeed are those souls ; but if they turn back 
and sin, and if they fall away in their faith, and 
pass out of the body without repentance, from 
that moment, they are no more fit to pass back 
into the transmigrations of body, nor for any- 
thing else ; but they shall be cast forth without 
into the outer darkness, they shall perish in 



308 PISTIS SOPHIA. 

that region, and be non-existent for the 
eternity.' 

" Concerning this word thou hast spoken unto 
us aforetime, saying, ' Salt is good ; but if the 
salt have lost its savour, wherewith shall it be 
salted ? It is fit neither for the dunghill nor for 
the earth ; they cast it away ' ; that is to say, 
the soul that shall receive the mysteries of that 
ineffable, is [indeed] blessed, but should it once 
transgress [without repentance], it is no longer 
fit to come back into the body henceforth from 
that hour, nor [is it fit] for anything else, but it 
is cast out into the outer darkness, that it may 
perish there." 

And when she had spoken these words, the 
saviour said : " Well said, Mary, thou spiritual 
one of pure light ; that is the interpretation of 
the saying." 

(309) And Mary continued and said : " Again, 
Master, as to them that shall have received 
the mysteries of the first mystery and the 
mystery of that ineffable, and who have not 
yet transgressed, whose faith in the mysteries 
is true without hypocrisy, but who by the 
necessity of fate shall come to sin again, and 
shall again turn and make repentance, and offer 
prayer anew in all the mysteries [they have 
received], how often shall it be remitted unto 
them ? " 



SECOND BOOK. 309 

The saviour answered and said unto Mary in the 
midst of his disciples : " All those who 0f the ab _ 
shall have received the mysteries of the solu * e co ?* 

J passion of 

ineffable and also the mysteries of the * h f abso " 

J lute mys- 

first mystery, should they by the ne- ter y- 
cessity of the fate sin no matter how many times, 
but, while still in life, should turn and repent, 
and should continue each in his several mysteries, 
it shall be remitted unto them no matter how 
many times, for those mysteries are compassion- 
ate and ever give pardon. For those mysteries 
shall not only remit the sins which they shall have 
committed from the beginning, but they shall 
not impute [sin] to them henceforth from that 
hour, [for] I have said unto you that they ever 
receive repentance, and that they give remission 
for sins that are committed again and again. 

(310) "If, also, they who shall have received 
the mystery of that ineffable and the 3^* * h ? 

J J initiated 

mysteries of the first mystery, turn are watched 

* j j ' over in 

back and commit sin, and if they pass passing 

J ■"■ from the 

out of the body without repentance, body. 
[then] they too shall be like those that have 
transgressed and have not repented. Their 
habitation also shall be in the midst of the jaws 
of the dragon of outer darkness, they shall perish, 
they shall be non-existent for ever. For this 
cause have I said unto you that every man who 
shall receive the mysteries, and who shall not 



310 PISTIS SOPHIA. 

know the time of his passing from the body, he 
shall receive guidance that he may not sin, and 
that he may inherit the kingdom of light for 
ever." 

When, then, the saviour had thus spoken 
unto his disciples, he said unto them : " Under- 
stand ye how I speak unto you ? " 

Mary answered and said : " Yea, Master, 
Mary in- accurately and thoroughly have I seized 
th^same 11 everv word which thou hast uttered, 
former sa Concerning this saying, then, thou hast 
in s- spoken unto us aforetime, ' If the master 

of the house should know at what hour the thief 
will come in the night to break into the house, 
he would keep awake and not suffer the fellow 
to break into his house.' " 

And when Mary had said these things the 
saviour said : " Well said, Mary, thou spiritual 
one ; that is the word." 

The saviour then continued and said unto 
his disciples : " Now, therefore, preach ye unto 
every man who shall receive the mysteries in 
the light, and speak unto them, saying, (311) 
' Beware of falling back into sin, lest ye be cast 
from one into another, and pass from your 
body without repentance, and be strangers to 
the kingdom of light for ever.' " 

And when the saviour had said these words 
Mary answered and said : " Master, great is the 



SECOND BOOK. 311 

compassion of those mysteries which ever remit 



sins." 



The saviour answered and said unto Mary in 
the midst of the disciples: "If even if ev ennien 
a king of to-day, a man of the world, ™™ r ^. are 
granteth boons unto them who are like f lonate > 

o how much 

unto him, if he moreover granteth S or ®. t} ! en t 

7 ° the highest 

pardon unto murderers, and them m y st ery. 
that are guilty of intercourse with males, and 
other horrible and capital crimes ; if, I say, it is 
in the power even of one who is a man of the 
world to act thus, much more then have that 
ineffable and that first mystery, who are the lords 
of the whole pleroma, power over everything to 
do as they will, and grant remission of sin unto 
•every one who shall have received the mystery. 

" Again, if even a king of to-day investeth a 
soldier with the royal mantle, and sendeth him 
to foreign regions, and the soldier there com- 
mitteth murders and other grave offences, worthy 
of death, and yet they are not brought home to 
him, because he weareth the royal mantle, how 
much more, then, [is it the case with] them 
who are mantled in the mysteries of the vestures 
of that ineffable and those of the first mystery, 
that are lords over all them of the height and 
all them of the depth ? " 

After this Jesus saw a woman, who drew near 
to make repentance; (312) he had baptised her 



312 PISTIS SOPHIA. 

already three times, and yet she was not worthy 
Jesus trieth of the baptisms. And the saviour de- 
sired to try Peter, to see if he were com- 
passionate and would grant remission, as he had 
given commandment unto them ; he said unto 
Peter ; " Lo, thrice have I baptised this soul, 
and yet after three times is she not worthy of 
the mysteries of light ; therefore hath she 
rendered her body unfit for baptism. Now,. 
therefore, Peter, do thou perform the mystery 
which cutteth off souls from the inheritance 
of light ; celebrate the mystery which cutteth off 
this woman from the inheritance of light." 

When, therefore, the saviour had said these 
words, he tried Peter to see whether he were 
compassionate and would grant remission. And 
when the saviour had spoken these words, Peter 
answered and said : " Master, pardon her yet 
once again this time, so that we may give unto 
her the higher mysteries ; and, if she prove her- 
self fit [for receiving them], thou wilt have her in- 
herit the kingdom of light, but if she prove unfit, 
thou wilt cut her off from the kingdom of light." 

When, therefore, Peter had thus spoken, the 
saviour knew that Peter was compassionate like 
unto himself and would give pardon. And when 
all this was done, the saviour said unto his dis- 
ciples : " Have ye understood all these words 
and also the type of this woman ? " 



SECOND BOOK. 313 

(313) And Mary answered and said : "0 
Master, I have understood the mys- Maryinter- 
teries of the words which have been Fncident 
spoken concerning this woman. Of fo?Ser say- 
the things, therefore, which have been mg " 
done unto her thou didst speak unto us afore- 
time in parable, saying, ' A certain man had a 
fig-tree in his garden, and came to find if 
there were any fruit thereon, and found 
none. He said to the gardener, " Lo three 
years that I come to find fruit on this fig- 
tree, and I find none thereon ; therefore cut 
it down, for it wasteth the soil." But he 
answered and said unto him, "Master, let it 
remain one more year, until I dig about it, and 
manure it ; and if it bear fruit next year, thou 
shalt let it remain, but if thou [still] find none 
thereon, thou shalt cut it down." This, 
Master, is the interpretation of the saying." 

The saviour answered and said unto Marv : 
" Well said, thou spiritual one ; that is [the 
interpretation of] the saying." 

And Mary continued and said unto the 
saviour : " Again, Master, as to the man, who 
hath received the mysteries, and hath not acted 
in a manner worthy of them, but hath turned 
back and sinned, and then again hath repented 
in great contrition, is it lawful for my brethren 
to give him once more the mystery which he 



314 PISTIS SOPHIA. 

hath received ; and if not, may they give him 
one of the lower mysteries ? " 

(314) The saviour answered and said unto 
in the case Mary : " Amen, amen, I say unto you, 
ancefoniy neither the mystery which he hath 
mysteries received, nor any lower mystery can 
previously 6 grant the remission of his sins ; it must 
caifremit be the mysteries higher than those 



sms 



which he hath received, which can give 
ear unto him and grant the remission of his sins. 
Now, therefore, Mary, let thy brethren give 
him a higher mystery than that which he hath 
received, and his repentance shall be heard and 
his sins be forgiven him. The mystery which 
he may receive a second time or any number of 
times, will not grant him the remission of his 
sin, but only a higher mystery to the one he 
hath [previously] received will grant him re- 
mission. But if he have [already] received the 
three mysteries in the two spaces or in the third, 
and [then] turneth back and transgresseth, 
no mystery can give ear unto him to help him 
in his repentance, neither mysteries higher 
nor lower than the one he hath received, save 
only the mystery of the first mystery and the 
mystery of that ineffable. It is these that 
shall give ear unto him and receive his repent- 



ance". 



And Mary answered and said : " Again, 



SECOND BOOK. 315 

Master, as to the man who hath received the 
mysteries twice or thrice (315) in the two spaces 
and in the third, and hath not transgressed, but 
continueth in his faith truly and without 
hypocrisy, [what of him] ? " 

The saviour answered and said unto Mary : 
" Every one who hath received the 1 The ^ e i is i ? 10 

J limit to the 

mysteries in the two spaces or in the number of 

J x mysteries 

third, and who hath not transgressed, the faithful 

_ may re- 

but remain eth in his faith without ceive. 

hypocrisy, it is lawful for such to receive the 

mysteries in any [of the rest of the] spaces they 

will, from the first to the last, for they have not 

transgressed." 

And Mary continued and said : " Again, 
Master, [as to] the man who hath known the 
godhead and hath received one of the mysteries 
of light, and [then] hath turned back and trans- 
gressed and done iniquity, and hath not turned 
again and repented, and also [as to] the man 
who hath not found the godhead, and hath not 
known it, and who is a sinner, and still an im- 
pious person ; both of these men come to pass 
out of the body, which of the two, [then,] will 
suffer most in the judgments ? " 

The saviour answered again and said unto 
Mary : " Amen, amen, I say unto thee, the man 
who hath known the godhead, who hath received 
the mysteries of light, who hath sinned without 



316 PISTIS SOPHIA. 

turning again and repenting, he shall suffer in 
The fate of ^q torments of the judgments, in 

the miti- J ° ' 

atedwho pains and judgments (316) far more 

sinneth is r jo \ / 

more numerous and far more terrible than 

terrible 

than that of the impious and sinning man who 

the ignor- 

ant sinner, hath not known the godhead. Now, 
therefore, he that hath ears to hear, let him hear." 
When the saviour had spoken these words, 
Marvin- Mary came forward and said : " Master, 
terpreteth y mc [ we ]i er f light hath ears and I 

the same J o 

from a have understood every word which thou 

former J 

saying. \&$x spoken. Concerning this saying 
thou didst speak unto us aforetime in parable, 
saying, ' The servant who knoweth the will of 
his master, and yet hath not made ready nor 
done the will of his master, shall receive many 
stripes, but he who hath not known and hath 
not done [the will of his master], shall receive 
but few. For to whom more hath been en- 
trusted, of him more shall be asked, and to 
whom many things have been committed, of him 
many shall be required.' That is to say, 
Master, he who knoweth the godhead and hath 
found all the mysteries of the light, and [then] 
hath transgressed, he shall be punished with 
greater chastisements than him who hath not 
known the godhead. This, Master, is the 
interpretation of the word." 

And Mary continued further and said unto 



SECOND BOOK. 317 

the saviour : " Master, if the faith and mysteries 
become generally known, now, therefore, if souls 
return to [birth in] the world for many cycles, 
and are indifferent so that they do not receive 
the mysteries, in the belief that when they 
return to the world in another cycle, they will 
receive them, shall they not, then, suffer misery 
in order that they may be brought to receive 
the mysteries ? " 

(317) The saviour answered and said unto his 
disciples : " Preach ye unto the whole °[ them 

* J who pro- 

WOrld, saying unto men, ' Strive to- crastmate, 

J ° saying they 

gether that ye may receive the mys- have man y 

6 .... births be- 

teries of light in this time of stress, fore them. 
and enter into the kingdom of light. Put not 
off from day to day, and from cycle to cycle, 
in the belief that ye will succeed in obtaining 
the mysteries when ye return to the world in 
another cycle.' 

" Such men know not when the number of 
perfect souls shall [be filled up] ; for when the 
number of perfect souls shall be completed, I 
will then shut the gates of the light, and from 
that time none will be able to come in thereby, 
nor will any go forth thereafter, for the number 
of perfect souls shall be [completed], and the 
mystery of the first mystery is perfected — [the 
mystery] whereby all hath come into existence, 
and I am that mystery. 



318 PISTIS SOPHIA. 

" From that hour no one shall any more enter 

Of the time m ^° tne % nt > an( ^ none shall come forth, 
of the end. - n ^at ^q time of the number of 

perfect souls shall be fulfilled, [only just] before 
I set fire to the world, that it may purify the 
aeons, and veils, the firmaments and the whole 
world, and also all the matters that are still in 
it, the race of human kind being still upon it. 
(318) "At that time, then, the faith will 
They who show itself forth more and more, 

procrastm- 7 

ate are ex- anc [ a } s0 the mysteries in those 

eluded from J 

the light. days. And many souls shall pass 
through the cycles of transmigrations of body 
and come back into the world in those days ; 
and among them shall be some who are now 
alive and hear me teach concerning the con- 
summation of the number of perfect souls, [and 
in those days] they shall find the mysteries of 
light, and shall receive them. They shall mount 
up to the gates of the light, and shall find that 
the number of perfect souls is complete, which is 
the consummation of the first mystery and the 
gnosis of the pleroma ; they will find that I have 
shut the gates of the light, and that from that 
hour no one can come in or go forth thereby. 

" These souls then will cry within through the 
Their en- g ates °f ^ e % at > sa y m g> 'Master, 
the^atesof °P en un to us.' And I will answer 
light. unto them, saying, ' I know not whence 



SECOND BOOK. 319 

ye are.' And they will say unto me, ' We 
have received the mysteries, and we have 
fulfilled all thy doctrine ; thou didst teach us 
on the high ways.' And I will answer unto 
them saying, ' I know not who ye are, ye who 
have practised iniquity and evil even unto this 
day. Wherefore go [hence] into the outer 
darkness.' (319) Forthwith they will depart to 
the outer darkness, where there is weeping and 
gnashing of teeth. 

" For this cause, therefore, preach ye to the 
whole world, saying, ' Strive ye together ; re- 
nounce the whole world and all the matter 
therein ; receive the mysteries of light before 
the number of perfect souls is completed, 
that ye may not be left before the gates 
of the light and sent away into the outer 
darkness.' 

" Now, therefore, he that hath ears to hear, 
let him hear." 

When the saviour had said these words, Mary 
came forward again and said : " Ma fy inter - 

° pretetn 

Master, not only hath my indweller of the same - 
light ears, but my soul also hath heard and 
understood all the words which thou hast 
spoken. Now, therefore, Master, concerning 
the words which thou hast spoken, to wit, 
1 Preach ye to the men of the world and say 
unto them, " Strive ye together, receive ye the 




320 PISTIS SOPHIA. 

mysteries of the light, in this time of stress, 
that ye may inherit the kingdom of light, . . . 



And Mary continued further and said unto 
Jesus : " Again, Master, of what type is the 
outer darkness ? How many regions of punish- 
ment are there therein ? " 

And Jesus answered and said unto Mary : 
Of the " The outer darkness is a huge dragon, 

outfr^ark- w i tn i ts tail m ^8 mouth ; it is outside 
ness * the world and surroundeth it com- 

pletely. There are many regions of punishment 
therein, for there are in it twelve [main] dungeons 
of horrible torment. 

(320) " In each dungeon there is a ruler ; 
ofthe and the faces of the rulers are all 

th e e tweive different from one another. 

andThek " The fifSt mler ' m the firSt dun_ 

names. geon, is crocodile-faced, and it hath its 
tail in its mouth. From the jaws of this dragon 
there come forth cold of every kind and freez- 
ing, and all diseases of every kind : it is called 
by its authentic name, in its region, Enchthonin. 

" And the ruler in the second dungeon ; its 
authentic face is a cat's : it is called, in its 
region, Charachar. 

" And the ruler in the third dungeon ; its 



SECOND BOOK. 321 

authentic face is a dog's : it is called, in its 
region, Acharoch. 

" And the ruler in the fourth dungeon ; its 
authentic face is a serpent's : it is called, in its 
region, Achrochar. 

" And the ruler in the fifth dungeon ; its 
authentic face is a black bull's : it is called, in 
its region, Marchour. 

" And the ruler in the sixth dungeon ; its 
authentic face is a boar's : it is called, in its 
region, Lamchamor. 

(321) " And the ruler in the seventh dungeon ; 
its authentic face is a bear's : it is called, in its 
region, by its authentic name, Louchar. 

" And the ruler in the eighth"" dungeon ; its 
authentic face is a vulture's : it is called, in its 
region, Laraoch. 

" And the ruler in the ninth dungeon ; its 
authentic face is a basilisk's : it is called, in its 
region, Archeoch. 

" And in the tenth dungeon are many rulers ; 
each of them, in its authentic face, hath seven 
dragons' heads : and that which is above them 
all, in their region, is called, Xarmaroch. 

" And in the eleventh dungeon, in this region 

also, are many rulers ; each of them, with 

authentic faces, hath seven cats' heads : and the 

great one that is over them, is called, in their 

region, Rhochar. 

21 



322 PISTIS SOPHIA. 

" And in the twelfth dungeon there are also 
many rulers exceedingly numerous, each of them 
in its authentic face, hath seven dogs' heads : 
and the great one that is over them, is called in 
their region, Chremaor. 

" These rulers, then, of these twelve dungeons, 
which are in the inside of the dragon of outer 
darkness, each hatha name for every hour, (322) 
and each of them changeth its face every hour. 

" And each of these dungeons hath a door 
9 fthe , i1 which openeth to the height, so that 

doors of the r & ' 

dungeons. ^he dragon of outer darkness containeth 
twelve dungeons of darkness, each of which hath 
a door that openeth to the height ; and an angel 
of the height watcheth at each of the doors of 
the dungeons. 

" These Ieou, the first man, the overseer of 
The angels the light, the ancient of the first statute, 
at a the atC na ^ n se t to watch over the dragon, lest 
doors. ^ Q dragon and its rulers should turn 

the dungeons that are in it upside down." 

And when the saviour had thus spoken, Mary 
Magdalene answered and said : " Master, are the 
souls, then, that are brought into that region, 
led into it by these twelve doors, by each accord- 
ing to the judgment they have merited ? y ' 

The saviour answered and said unto Mary : 
What souls " ^° sou l is brought into the dragon 
the S dragon, by these doors ; but the souls of blas- 
phemers, and of them that remain in 



■."., 



SECOND BOOK. 323 

the doctrines of error, and of those who teach 
such doctrines, and also of them that have inter- 
course with males, of the polluted and impious, 
atheists, murderers, adulterers, sorcerers, all 
souls, then, of this kind, if they have not re- 
pented while still in life, and have remained 
persistently in their sin, (323) and all the other 
souls which have remained without [the light- 
world], that is to say, who have exhausted the 
number of the cycles apportioned to them in the 
sphere without repenting — they take hold of 
those souls, in their last cycle, them and all the 
souls which I have just enumerated for you, and 
carry them through the opening in the tail of 
the dragon into the dungeons of the outer dark- 
ness. And when they have finished bringing 
those souls into the outer darkness by the open- 
ing in its tail, it putteth back its tail again into (<y^^ 
its mouth and shutteth them in. This is the 
way in which souls are brought into the outer 
darkness. 

" And the dragon of the outer darkness hath 
twelve authentic names which are The nature 
written on its doors, a name for the °* ?? a nf 
door of every dungeon ; and these the dra s on - 
twelve names are all different from one another, 
but all twelve are contained one in the other, so 
that he who uttereth one name will utter all. 
And these will I tell you, when I explain the 



^> 



324 PISTIS SOPHIA. 

emanation of the pleroma. This, then, is the 
way in which is the outer darkness, which is also 
the dragon." 

When the saviour had spoken these things, Mary- 
answered and said unto the saviour : (324) 
" Master, are the torments of this dragon terrible 
beyond the punishment of all the judgments ? " 

The saviour answered and said unto Mary : 
Of the a £j t on jy are they more painful than 

severity of j j r 

the tor- a n the chastisements of the judgments, 

ments of ° ° 

the dragon, but every soul that shall be carried into 
that region shall be imprisoned in relentless ice, 
in the hail and scorching fire which are therein. 
And in the dissolution of the world, that is to 
say in the ascension of the pleroma, these souls 
shall perish in the relentless ice and scorching 
fire, and shall be non-existent for the eternity." 

Mary answered and said : " Woe for the souls 
of sinners ! Now, therefore, Master, whether 
is the fire in the world of human kind or the fire 
in Amenti the fiercer ? " 

The saviour answered and said unto Mary : 
Of the vari- « Amen, I say unto thee, the fire in 

ous degrees J 

of the fires Amenti scorcheth far more than the fire 

of the tor- 
ments, among men, nine times more. 

" And the fire which is in the punishments of 
the great chaos is nine times fiercer than the 
fire in Amenti. 

" And the fire which is in the judgments of 



SECOND BOOK. 325 

the rulers who are in the way of the midst, is 
nine times fiercer than the fire of the punish- 
ments which are in the great chaos. 

(325) " And the fire which is in the dragon of 
outer darkness, and all the torments which it 
containeth, are fiercer far than the fire which is 
in the chastisements and judgments of the rulers 
who are in the way of the midst — this fire is 
fiercer than they seventy times." 

And when the saviour had said this unto 
Mary, she smote her breast, she cried T .hedis- 

■' ciples be- 

OUt aloud, with tears, and all the dis- wail tne 

fate of 

ciples with her, saying : " Woe for the sinners. 
sinners, for their torments are exceedingly 
great." 

And Mary came forward, she threw herself at 
the feet of Jesus and worshipped them, saying : 
" Master, bear with me if I question thee, and 
be not wroth with me for troubliog thee many 
times, for from this moment I will question thee 
on every matter with precision." 

The saviour answered and said unto Mary : 
" Ask on every matter that thou wilt, and I will 
reveal it unto thee in openness without parable." 

Mary answered and said : " Again, Master, 
[supposing] a righteous man, who hath Mary fur- 
accomplished all the mysteries, and he tioneth 6 * 
hath a kinsman, in a word some [dear] 
one, and this one is impious, and hath committed 



326 PISTIS SOPHIA. 

sins which deserve the outer darkness, and hath 
not repented, or if he have exhausted the number 
of the cycles of transmigration into body, and 
hath not done one useful action, and hath passed 
from the body, and if we know for certain that 
he hath deserved the outer darkness, (326) what, 
then, shall we do to save him from the torments 
of the dragon of outer darkness, and have him 
carried into a righteous body which shall find 
the mysteries of the kingdom of light, that he 
may continue righteous and enter into the height 
and inherit the kingdom of light ? " 

The saviour answered and said unto Mary : 
How to « rj n £n e case of] a sinner who hath 

save the L J 

souls of the deserved the outer darkness, or again 

uninitiated 7 ° 

after death. f one wno hath committed sin deserv- 
ing any of the punishments of the rest of the 
punishments, and hath not repented, or [in the 
case of] a sinner who hath exhausted the num- 
ber of cycles in the transmigration into body, 
and hath not repented — in the case of such men 
whom I have mentioned, when they pass out of 
the body, they are taken into the outer dark- 
ness ; now, therefore, if you will have them 
taken out of the torments of the outer darkness 
and every judgment, and have them brought 
into a righteous body which shall find the mys- 
teries of the light, that they may enter into the 
height and inherit the kingdom of light, cele- 



SECOND BOOK. 327 

brate the one and only mystery of that ineffable 
which ever remitteth sins, and when ye have 
finished the celebration of that mystery, say, 
' May the soul of such or such a man of whom 
I think in my heart ' — if it be in the region of 
the torments of the dungeons of outer darkness 
or in the other torments of the dragons — (327) 
* be taken out of these [torments] ' — or if it have 
exhausted the number of its cycles of trans- 
migrations, ' may it be brought unto the virgin 
of light,' that the virgin of light may seal it 
with the seal of the ineffable, and no matter 
what month it be, pour it into a righteous body, 
which shall find the mysteries of light, that it 
may become good, and enter into the height, 
and inherit the kingdom of light. 

" And if it have exhausted the cycles of trans- 
migration, that soul shall be brought How the 
unto the seven virgins of light who wnlsave 
preside over baptism, that they may that have 1 
baptise that soul, and seal it with the chance of 
sign of the kingdom of that ineffable, re - birth - 
and bring it into the orders of the light. This 
then will ye say when ye have celebrated the 
mystery. 

" Amen, I say unto you, if the soul for which 
ye shall pray, is in the dragon of outer darkness, 
[the dragon] shall take its tail out of its jaws 
and let that soul escape ; and if it be in any 



328 PISTIS SOPHIA. 

region whatever of the judgments of the rulers, 
amen, I say unto you, the receivers of Mel- 
chisedec shall speedily take charge of it, whether 
the dragon have let it escape, or it be in the 
judgment of the rulers, in a word, the receivers 
of Melchisedec shall take charge of it, no matter 
in what region it be, (328) and will bring it into 
the region of the midst unto the virgin of light, 
and the virgin of light will examine it to see if 
the sign of the kingdom of that ineffable is in 
that soul. 

"And if it hath not yet completed the num- 
ber of the cycles of changes of soul or of em- 
bodiments, the virgin of light will seal it with 
an excellent seal and will have it poured in that 
very month into a righteous body which shall find 
the mysteries of light, and it shall become good, 
that it^may enter into the height into the king- 
dom of light. 

" And if that soul hath exhausted the number 
of the cycles, the virgin of light will test it, but 
will not suffer it to be chastised, although it 
have completed the number of its cycles, but 
will hand it over to the seven virgins of light, 
and the seven virgins of light will examine that 
soul, and will baptise it in their baptisms, they 
will give it the spiritual chrism, and will bring 
it into the treasure of light, to set it in the 
last order of the light, until the ascension of 



SECOND BOOK. 329 

the whole number of perfect souls. And when 
they shall be about to draw aside the veils of 
the region of them of the right, they shall cleanse 
that soul anew and will purify it, they will 
make it pure so as to set it in the orders of the 
first saviour in the treasure of light." 

(329) It came to pass when the saviour had 
finished speaking these words unto his disciples, 
that Marv answered and said unto Jesus : 
" Master, I have heard thee say, ' He who shall 
receive the mysteries of that ineffable or who 
shall receive the mysteries of the first mysteries, 
they will become flames of light, or streams of 
light, that they may pass through all the regions 
until they come into the region of the inherit- 
ance. 

The saviour answered and said unto Mary : 
" When they shall have received the P f *? e 

J lignt- 

mystery during their lifetime, and streams, 
have passed from the body, they will become 
flames of light and streams of light, that they 
may pass through every region until they enter 
the region of the inheritance. 

" But if they be sinners who have passed 
from the body without repentance, and if ye 
celebrate the mystery of that ineffable for them, 
to have them taken out of every punishment, 
and poured into a righteous body which shall be 
good, and shall inherit the kingdom of light, or 



330 PISTIS SOPHIA. 

even be set in the last order of the light, [still] 
they will not be able [of themselves] to pass 
through the regions, for they have not celebrated 
the mystery themselves ; but the receivers of 
Melchisedec shall come to find them, and shall 
bring them unto the virgin of light, (330) and 
the workmen of the judge- rulers shall make 
exceeding great haste to hand them from one to 
the other in turn, until they bring them unto 
the virgin of light." 

And Mary continued further and said unto 
^ ar £ „ the saviour : " Again, Master, in the 

pleadeth ° 

for them case f a man wno na th received the 

who have 

neglected mysteries of light, which are in the 

the mys- J ° 

teries. first space towards the exterior, and 

when the period for which those mysteries are 
efficacious is at an end, that man proceedeth to 
receive the mysteries which are in all the mys- 
teries within the mysteries which he hath 
already received, and yet that man is negligent, 
and hath not uttered the prayer which removeth 
the evil of the delights which he hath eaten and 
drunk, and so by the evil of the delights he is 
bound to the wheel of the fate of the rulers, and 
by the necessity of the elements he hath again 
transgressed, after the period for which the 
mysteries were efficacious for him is at an end, 
in that he hath neglected to utter the prayer 
which removeth the evil of souls and purifieth 



SECOND BOOK. 331 

them ; [supposing] such a man passeth out of 
the body without again repenting, and without 
again receiving the mysteries in the mysteries 
which are within the mysteries which he hath 
previously received, [the mysteries] which are 
received again when a man repenteth in order that 
his sins may be remitted ; (331) when [then] such 
a man passeth out of the body, and we know for 
certain that he hath been cast into the belly of 
the dragon of outer darkness because of the sins 
he hath committed, and he hath no help in the 
world, nor any one who in compassion may cele- 
brate the mystery of that ineffable, to have him 
taken out of the belly of the dragon of outer 
darkness, and bring him unto the kingdom of 
light — now, then, Master, what shall he do to 
be saved from the torments of the dragon of 
outer darkness ? Abandon him not, Master, 
for he hath endured pains in the persecutions, 
and because of the godhead in which he hath 
been. 

" Now, therefore, saviour, have pity upon 
me, that none of our kin may be of such a kind ; 
and have mercy upon all the souls who shall be 
of this kind, for thou art the key that openeth 
the pleroma and shutteth the pleroma, and 
thy mystery containeth all. Have mercy upon 
such souls, Master, for [even though] it were 
only for one day, they pronounced the mysteries, 



332 PISTIS SOPHIA. 

and really believed them and were not hypocrites. 
Yea, Master, grant them a boon in thy goodness, 
and give them rest in thy mercy." 

And when Mary had said these things, the 
saviour proclaimed her many many times blessed, 
because of the words which she had spoken ; 
(332) and the saviour was in great compassion, 
and said unto Mary : " Unto all who shall be of 
the type of which thou hast spoken, unto them 
while still in life, give ye the mystery of one of 
the twelve names of the dungeons of the dragon 
of outer darkness, which I will give unto you when 
I shall come to explain unto you the emanation 
of the pleroma from the interior to the exterior, 
and from the exterior to the interior. 

" And all those who shall obtain the mystery 
Oftheeffi- f one f £ ne twelve names of that 

cacy of the 

names of dragon of outer darkness, even though 

the twelve & > B 

rulers of they be sinners, and though they 

the dun- J \ . 

geons. should have previously received the 

mysteries of the light and then have transgressed, 
or even if they should not have performed any 
mystery at all, such men when they shall have 
come to the end of their cycles of transmigra- 
tions — such men, [then,] if they pass out of the 
body without again repenting, and if they have 
been carried into the torments which are in the 
belly of the dragon of outer darkness, and re- 
main in its cycles, remain in the torments in the 



SECOND BOOK. 333 

belly of the dragon, such [souls, I say,] if they 
know the mystery of one of the twelve names of 
the angels, during their life, while they are in 
the world, and then pronounce one of their 
names when they are in the midst of the tor- 
ments of the dragon, then, the moment they shall 
pronounce it, the whole dragon will be shaken and 
will be thrown into the greatest possible distress, 
and the door of the dungeon in which the souls of 
such men are, (333) will open above, and the 
ruler of the dungeon in which they are, will cast 
the souls of such men out of the belly of the 
dragon of outer darkness, in that they have dis- 
covered the mystery of the name of the dragon. 
" And when the ruler hath cast out those 
souls, one of the angels of Ieou, the The souls 
first man, those that watch over the j£° n ^ 
dungeons of that region, instantly komthe 
hasteneth to take charge of such souls dra g°? and 

o are taken 

and bring them unto leou, the first t0 Ieou - 
man, the legate of the first order ; and Ieou, the 
first man, inspecteth the souls, and testeth them, 
and findeth that they have exhausted their 
cycles — it is not lawful to bring them again into 
the world, for every soul that hath been cast 
into the outer darkness may not again be 
brought into the world — the receivers hand 
them over to Ieou, if they have exhausted the 
cycles of transmigrations into bodies, until the 



334 PISTIS SOPHIA. 

mystery of that ineffable is performed for them 
and they are put into a good body, which shall 
find the mysteries of light, that it may inherit 
the kingdom of light. 

" If, then, after examining them, Ieou fmdeth 
Of their that they have exhausted their cycles, 

subsequent ■' J 

fate - and it is not lawful for them to go 

back again into the world, (334) and that the 
sign of that ineffable is not with them, then 
Ieou hath compassion upon them, and bringeth 
them unto the seven virgins of light, who bap- 
tise them in their baptisms, but do not give 
them the spiritual chrism ; they lead them into 
the treasure of light, but do not set them in the 
orders of the inheritance, because there is not in 
them the sign and seal of that ineffable. But 
they preserve them from every chastisement and 
set them in the treasure, separated and apart, 
until the ascension of the pleroma. And when 
the time cometh for drawing together the veils 
of the treasure of light, these souls shall be 
cleansed again and made exceedingly pure, they 
shall have the mystery given them again that 
they may be set in the last of the orders in the 
treasure, and these souls shall be preserved from 
all the chastisements of the judgments." 

And when the saviour had thus spoken, he 
said unto his disciples : " Understand ye how I 
speak unto you ? " 



SECOND BOOK. 335 

Mary answered and said : " Master, this is 
the word which thou didst speak unto Mary in. 
us aforetime, in parable, saying, ' Make thTsame 
to yourselves friends of the mammon f^rner 
of iniquity, (335) that when ye are saymg - 
abandoned, it may bring you into everlasting 
habitations.' What, then, is the mammon of 
iniquity, if not the dragon of outer darkness ? 
That is to say, whosoever shall understand the 
mystery of one of the names of the dragons of 
outer darkness, if he is abandoned in the outer 
darkness, or if he hath exhausted the cycles of 
transmigration, and if he pronounceth the name 
of the dragon, he shall be saved, and come forth 
from the darkness, and receive the light of the 
treasure. This is the word, Master." 

The saviour answered again and said unto 
Mary : " Well said, thou pure and spiritual one ; 
that is the interpretation of the word." 

Mary continued further and said : " Master, 
doth the dragon of outer darkness come into 
this world or not ? " 

The saviour answered and said unto Mary : 
"When the light of the outer sun ^J^fthe 
shineth, it hideth the darkness of the sun and the 

' darkness of 

dragon ; but if the sun is below this the dragon. 
world, the darkness of the dragon veileth the 
sun and the exhalation of the darkness entereth 
this world like to smoke in the night ; that is to 




336 PISTIS SOPHIA. 

say, that were the sun to withdraw its rays, it 
would not be possible for the world to endure 
the darkness of the dragon in its true form, 
without being dissolved and perishing." 

(336) And when the saviour had spoken these 
things, Mary continued further and said to the 
saviour : " Yet further do I question thee ; and 
hide it not from me. Now, therefore, Master, 
who forceth a man to sin ? " 

The saviour answered and said unto Mary : 
"It is those rulers of the fate who force a man 
to sin. 

Mary answered and said unto the saviour : 
" Master, surely the rulers do not descend into 
the world to force a man to sin ? 

The saviour answered and said unto Mary : 
Of the "No, they do not descend into the 

th e e fat°e world in that fashion. But the rulers 

draught of °^ ^ ne ^ e > Wnen an °^ S0U ^ P^SSeth 

oblivion. through their hands and descendeth 
into the world, the rulers of that great fate 
[-sphere], who are in the region of the head of 
the aeons — and this region is called the region 
of the kingdom of Adamas, and this region is 
before the virgin of light — the rulers of the 
region of that head give unto that old soul a 
draught of oblivion composed of the seed of 
iniquity, filled with all manner of desire and all 
forgetfulness. And the moment that that soul 



SECOND BOOK. 337 

drinketh of that draught, it forgetteth all the 
regions (337) through which it hath travelled, 
and all the chastisements through which it hath 
passed ; and that deadly draught of oblivion 
becometh a body external to the soul, The mean . 
like unto the soul in every way, and ie? m ° fthe 
its perfect resemblance, and hence they f^t°3the 
call it the counterfeit of the spirit. spirit." 

" But if it be a new soul — they fashion [such 
souls] from the sweat of the rulers, or 9 fthefa ! h " 

J lonmg of 

from the tears of their eyes, or from the a new soul - 
breath of their mouths — in a word, if it be a 
new soul, one of the souls of this kind, [say] one 
fashioned out of sweat, the five great rulers of 
the great fate take of the sweat of all the rulers 
of their aeons, and knead their sweatings together, 
and mix in a portion of each, and fashion it into 
a soul ; or even if it be a purgation from the 
purified light which Melchisedec hath taken from 
the rulers, the five great rulers of the great 
fate knead this purgation together one after the 
other, and mix in a portion of each, and fashion 
it into a soul in such a way that every one of 
the rulers of the aeons may mix his portion into 
that soul. They knead all together in order 
that each may have a share therein. 

" And when the five great rulers have fash- 
ioned them into souls from the sweat of the 

rulers in proper proportion, (338) or in the case of 

22 



338 PISTIS SOPHIA. 

a soul [fashioned] from the purgation of the puri- 
fied light, which Melchisedec, the great receiver 
of light, hath taken from the rulers, or in the 
case of a soul [fashioned] from the tears of their 
eyes or the breath of their mouths, in a word, in 
any of these cases, when the five rulers have 
portioned [the matter] out so as to fashion any 
soul of this kind, or also if it be an old soul, the 
ruler himself that [ruleth] over the heads of the 
aeons, mixeth the draught of oblivion from the 
seed of iniquity, mixeth it with each of the new 
souls at the time when it is in the region of the 
head, and this draught of oblivion becometh the 
counterfeit of the spirit, and continueth without 
the soul as a vesture, like unto it in every way, 
being the envelope of the outer vesture. 

" And the ^ye great rulers of the great fate 
Of the in- °f the ^ ons > an d the ruler of the disk 

of e the hing of the sun > and the ruler of the disk of 
power. t ] ie m oon, breathe within into the heart 

of that soul, and there cometh forth therefrom 

a portion of my power which the last supporter 

cast into the mixture, (339) and the portion of 

this power remaineth apart in the soul, though 

at the same time retaining full power over itself, 

according to the regulation that hath been placed 

upon it, to give [a higher] sense unto the soul 

whereby it may seek after the works of the 

light of the height at any time. 



SECOND BOOK. 339 

" And this power resembleth the configura- 
tion of the soul in every way, though while 
resembling it is in no way external to the soul, 
but remaineth within it, as I gave commandment 
unto it from the beginning ; for when I cast it 
into the first statute, I £ave it commandment to 
dwell within souls, according to the regulation 
of the first mystery. 

" And so I will explain all this to you when 
I come to speak of the emanation, both j eS us pro- 

. t t miseth to 

concerning the power and concern- reveal ail 
ing the soul, after what type they 
fashion it, or again what is the ruler that 
fashioneth it, or what are all the dif- 
ferent kinds of souls ; so will I tell you in [the 
revelation of] the emanation of the pleroma how 
many they are that have fashioned the soul, and 
I will tell you the name of all them that have 
fashioned the soul, and I will tell you the types 
according to which they have created the counter- 
feit of the spirit and the destiny, and I will tell 
you the name of the soul before it is purified, and 
its name after it hath been purified and hath 
become pure, and I will tell you the name of the 
destiny, and I will tell you the name of all the 
bonds (340) whereby the rulers have bound the 
counterfeit of the spirit to the soul, and I will 
tell you the name of all the decans that work 
upon the soul in the bodies which the soul hath in 



340 PISTIS SOPHIA. 

the world, and I will tell you how they work on 
the soul, and I will tell you the type of every 
soul ; I will tell you the type of the souls of 
men, of those of birds, of those of wild beasts, and 
of reptiles ; and I will tell you the type of all the 
souls and of those of the rulers w T ho send them 
into the world, that ye may be perfect in every 
gnosis, that ye may be called perfect in every 
gnosis. All this will I tell you in explaining the 
emanation of the pleroma. And after that I will 
tell you the reason of the existence of all these 
things. 

" Hearken, therefore, while I speak with you 
The teach- concerning the soul as to how I have 
the Sight- said that the five great rulers of the 
counterfeit great fate of the aeons, and the rulers 
summa Pirit °f the disk of the sun, and the rulers 
nsed. Q £ ^q di s k f the moon, breathe into 

that soul, and that there issueth therefrom a 
portion of my power, as I have just said unto 
you, and the portion of this power dwelleth 
within the soul so that it can endure, (341) and 
the counterfeit of the spirit is stationed without 
the soul, watching over it and dogging it, and 
that the rulers bind it to the soul with their 
seals and their bonds, they seal it to it that it 
may force it at all times to commit its mischiefs 
and iniquities unremittingly, that it may be 
their slave for ever, and be under their subjection 



Tft* 



SECOND BOOK. 341 

for ever in the transmigrations into bodies ; and 
they seal it to it that it may be in every kind of 
sin and all the desires of the world. 

" It is because of things of this kind, then, 
that I have brought the mysteries into y ho are 

& J the " pa- 

this world, [mysteries] which break all rents " we 

£12*6 DO 

the bonds of the counterfeit of the abandon, 
spirit and all the seals which are attached to the 
soul, which make the soul free, and ransom it 
from the hands of its parents, the rulers, and 
transform it into pure light, to bring it into the 
kingdom of the true father, the first father, the 
first everlasting mystery. 

" For this cause have I said unto you afore- 
time, ' He who shall not leave father and mother 
to follow after me is not worthy of me.' What 
I said then was, ' Ye shall leave your parents the 
rulers, that ye may be all children of the first 
everlasting mystery.'" 

(342) And when the saviour had said these 
words, Salome came forward and said : S aiome is 
" How, then, Master, since the rulers jj ^ bt as 
are our parents, is it written in the matter - 
Law of Moses, ' He who shall leave his father or 
mother, let him die the death ' ? Surely the 
Law doth not, then, speak of the same matter ? " 

And when Salome had said these words, the 
light-power which was in Mary Magdalene, 
seethed in her, and she said to the saviour : 




* 




342 PISTIS SOPHIA. 

" Master, bid me speak with my sister Salome, 
to tell her the interpretation of the word which 
she hath uttered." 

It came to pass, therefore, when the saviour 
had heard the words which Mary had said, that 
he proclaimed her blessed again and again. The 
saviour answered and said unto Mary : "I bid 
thee, Mary, utter the interpretation of the 
word which Salome hath spoken." 

And when the saviour had said these words, 
Mary re- Mary hastened to Salome, and kissed 

moveth the i • ,, rs i • j. 

doubt of her, saying : balome, sister, concern- 
ing the saying which thou hast uttered, 
to wit, that it is written in the Law of Moses, 
' He who shall leave his father and mother, let 
him die the death ' ; now, therefore, sister 
Salome, the Law hath spoken this neither con- 
cerning the soul, nor concerning the body, nor 
concerning the counterfeit of the spirit, (343) all 
of which are the children of the rulers, and come 
forth from them ; but the Law hath spoken it 
concerning the power which came forth from the 
saviour, and which is the indweller of light in 
[each of] us unto this day. The Law hath 
further said, ' Whoever shall remain without the 
saviour and his mysteries which are all his 
parents, let him die the death, nay let him be 
lost in utter destruction.' " 

And when Mary had said these words, Salome 



SECOND BOOK. 343 

threw her arms round Mary and kissed her 
again. Salome said : " May the saviour make 
me illumined like unto thee ! " 

It came to pass when the saviour had heard 
the words of Mary, that he proclaimed her 
blessed again and again. And the saviour con- 
tinued again in his conversation, and said unto 
Mary in the midst of his disciples : " Hearken, 
therefore, Mary, who [it is that] forceth a 
man to sin. 

" Now, therefore, the rulers seal the counter- 
feit of the spirit to the soul, not that of the 
it may agitate it every moment and given unto 

i • , • , • -i the coun- 

make it commit every sin and every terfeitof 
iniquity. But they have given com- * espint - 
mandment unto the counterfeit of the spirit, 
saying, ' If the soul passeth out of the body, do 
not agitate it, dogging it, reproaching it in all 
the regions of the judgments, region by region, 
because of all the sins which thou hast caused it 
to commit, that it may be chastised in all the 
regions of the judgments, and not be able to go 
on high towards the light, (344) and be made 
to come back into transmigrations into bodies.' 

"In a word, they give commandment to the 
counterfeit of the spirit, saying, ' Do not agitate 
it at all at any time, unless it hath not received 
the breaking of all the seals and of all the bonds 
with which we have bound thee to it. But 



344 PISTIS SOPHIA. 

if it receiveth the mysteries, if it breaketh all 
the seals, all the bonds, with the apology of the 
region, and if it pass out, let it go, for it per- 
taineth to those of the light of the height, it 
hath become a stranger unto us and thee, thou 
canst not seize hold of it from that hour. But 
if it hath not received the mysteries of the 
breaking of thy bonds and of thy seals with the 
apologies of the region, seize hold upon it, and 
let it not go, rebuke it in the torments and all 
the regions of the judgments, because of all the 
sins which thou hast caused it to commit. After 
this, then, bring such souls unto the virgin of 
light, and she will send them round the cycle 
another time.' These are [the orders] which the 
rulers of the great fate have given unto the 
counterfeit of the spirit. 

" Then the rulers summon the workmen of 
Of the their aeons, to the number of three 

charge 

given unto hundred and sixty-five, and hand over 

the build- J 

ers - to them the soul and counterfeit of the 

spirit bound together, the one to the other, the 
counterfeit of the spirit being outside the soul, 
and the compound of the power within the soul 
being inside both, that they may hold together, 
for the power holds the two together. (345) 
And the rulers give commandment to the work- 
men, saying, * This is the type which ye shall set 
in the body of the matter of the world. Set ye 



SECOND BOOK. 345 

the compound of the power which is in the soul 
within all of them, that they may hold together, 
for it is their support, and outside the soul place 
the counterfeit of the spirit.' This is the order 
which they have given to their workmen, that 
they may set the antitypes in bodies. 

" Following this plan the workmen of the 
rulers bring the power, the soul, and P f the . em - 

01 bryonic 

the counterfeit of the spirit, and pour stages of 

x *■ incarna- 

them all three into the world, passing tion. 
through the world of the rulers of the midst. 
The rulers of the midst also inspect the counter- 
feit of the spirit and also the destiny. The 
latter, whose name is the destiny, leadeth on a 
man until it hath him killed by the death which 
is destined for him. This the rulers of the great 
fate have bound to the soul. And the work- 
men of the sphere bind the soul with the power, 
with the counterfeit of the spirit and with the 
destiny. And the whole is divided so as to 
form two parts, to surround the man and also 
the woman in the world, in whom the sign hath 
been set for them to be sent unto them. (346) 
And they give one part to the man and the 
other to the woman in the food of the world, 
either in the aery, or watery, or etheric sub- 
stance which they imbibe. 

" All this I will tell unto you, and the class of 
every soul, and the type whereby they come into 



346 PISTIS SOPHIA. 

bodies, either as men, or birds, or cattle, or wild 
beasts, or reptiles, or any other species that 
existeth in the world. I will tell you the type 
of [all of] them, and also how they enter into 
men, when I speak of the emanation of the 
pleroma. 

" Now, therefore, when the workmen of the 
rulers have cast one part into the woman and 
the other into the man in the manner which I 
have just related, even though [the pair] be 
removed a great distance from one another, the 
Thekarmic workmen compel them secretly to be 
of The 1 S1 ° n united together in the union of the 
parents - world. Then the counterfeit of the 
spirit which is in the male cometh unto the part 
[of itself] which hath been sent into the world 
in the matter of the body [of the man], and 
sacrificeth it and casteth it into the womb of 
the woman, a deposit of the seed of iniquity. 
And forthwith the three hundred and sixty-five 
workmen of the rulers enter into her, to take up 
their abode in her. The workmen of the two 
parts are all there together. 

(347) " And the workmen check the blood that 
The occult cometh from all the nourishment that 

process of 

gestation, the woman eateth or drinketh, and 
keep it in the womb of the woman for forty 
days. And after forty days, they work the 
blood [that cometh] from the essence of all the 



b 



SECOND BOOK. 347 

nourishment, and work it together carefully in 
the woman's womb. 

" After forty days, they spend another thirty 
days in building its members into the likeness 
of the body of a man ; each buildeth a member. 
I will tell you of the decans who thus build [the 
body] ; I will tell them unto you, when I explain 
the emanation of the pleroma. 

" Afterwards, when the workmen have com- 
pleted the body entirely with all its Ofthein- 

x j j carnation 

members in seventy days, they summon of ^ e 

J J ' J u p nn . 

into the body which they have builded, cipies." 
first the counterfeit of the spirit, next they 
summon the soul within these, and finally they 
summon the compound of the power within 
the soul, and the destiny they place outside all, 
for it is not blended with them, but followeth 
after and accompanieth them. 

" And then the workmen seal them one to 
the other with all the seals which the °ccuit 

physiog- 

rulers have given unto them. So they nom y- 
seal them. The day on which they took up 
their abode in the womb of the woman, they 
seal on the left hand of the plasm ; (348) the 
day when they finished the body, they seal on 
the right hand ; the day on which the rulers 
handed [the three] over into their hands, they 
seal on the top of the head of the plasm ; the 
day on which the soul came forth from the 




348 PISTIS SOPHIA. 

rulers, they seal on the [left side of] the head of 
the plasm ; the day when they kneaded the 
members and divided them out for the soul, 
they seal on the right side of the head of 
the plasm ; the day on which they bound the 
counterfeit of the spirit to the soul, they seal 
on the back of the head of the plasm ; the day 
when the rulers breathed the power into the 
body, they seal on the brain which is within 
the head of the plasm, and also within the 
heart of the plasm ; and also the number of 
years which the soul shall pass in the body, 
they seal on the forehead of the plasm ; and 
so they seal all these seals on the plasm. Of 
all these seals I will tell you the names when 
I speak of the emanation of the pleroma, that 
is to say, why every thing hath come into exist- 
ence ; and if ye would know it, I am that 
mystery. 

" Now, therefore, when the workmen have 
finished the man entirely, and have set all these 
seals on his body, (349) the workmen take note 
of the peculiarity [of the seals] and bring it unto 
the receivers of wrath who preside over all the 
punishments of the judgments, and they hand 
it over to their receivers so that they may be 
able to take the souls apportioned to them out 
of their bodies ; [that is to say] those to whom 
the peculiarity of the seals is given that they 



SECOND BOOK. 349 

may know the time when those souls shall be 
taken out of body, and also know the time when 
the body shall be born, so as to send their work- 
men to keep themselves near, and follow the 
soul, to bear witness of all sins it shall commit 
through the counterfeit of the spirit, to know 
how to punish it in the judgments. 

" And when the workmen have given the 
peculiarity of the seals to the rulers of of the 
wrath, they withdraw to the adminis- the destiny, 
tration of the works which have been imposed 
upon them by the seons of the great fate, and 
when the number of months of the child's con- 
ception is full, the babe is born, the compound 
of the power being small in it, the soul being 
small in it, and the counterfeit of the spirit 
being small in it ; whereas the destiny, being 
vast, is not mingled with the body, according to 
the regulation of the three, (350) but folio weth 
after the soul, the body, and the counterfeit of 
the spirit, until the soul passeth from the body 
according to the type of death whereby he shall 
die, according to what hath been decreed unto 
him by the rulers of the great fate. 

" If he have to die by a wild beast, the des- 
tiny leadeth on that wild beast against of how a 



him to slay him ; or if he have to die cometh by 

-i -r> i 1 j j? n • j. his death. 

by a serpent, or it he have to tall into 

a pit to his destruction, or if he have to strangle 



350 PISTIS SOPHIA. 

himself, or if he have to be drowned in the 
water, or [die] by any death of this kind, or by 
one worse or better than any of the above, in a 
word, it is the destiny which forceth his death 
upon him. This is the work of the destiny, and 
it hath no other work but this. So the des- 
tiny followeth after a man until the day of his 
death." 

Mary answered and said : " Surely every jot 
which is set down in the account of every man 
in the world by the fate, whether good or bad, 
or sin, or death, or life, in a word, every jot 
which is set down in a man's account by the 
rulers of the fate, will not be worked out ? " 

The saviour answered and said unto Mary : 
That is no "Amen, I say unto you, every jot 
from Pe ^hat * s se ^ down m the account of 

destmy. every man by the fate, be it every 
good, or be it every evil, in a word, every jot 
that hath been set down, will be worked out. 

" For this cause, therefore, (351) have I 
Of the brought the key of the mysteries of 

themys°- £ tne kingdom of the heavens, without 
tenes. which no flesh could have been saved 

in the world ; for without the mysteries no one 
shall enter into the kingdom of light, be he 
righteous or a sinner. 

" For this cause, therefore, have I brought the 
keys of the mysteries into the world, that I 



SECOND BOOK. 351 

may save the sinners who shall believe on me, 
and shall give ear unto me, that I may loose 
them from the bonds and seals of the aeons of the 
rulers, and bind them to the seals and vestures 
and orders of the light ; so that everv one that 
I should set free in the world from the bonds 
and seals of the aeons of the rulers should also 
be loosed in the height from the bonds and 
seals of the aeons of the rulers, and every one 
that I should bind in the world to the seals 
and vestures and orders of the light, should 
be bound in the light-land to the orders of the 
inheritances of the light. 

" It is for the sake of sinners, therefore, that I 
have torn myself open, at this time, and have 
brought unto them the mysteries, that I might 
free them from the aeons of the rulers, and bind 
them unto the inheritances of light ; and not only 
for the sake of sinners, but also of the just, to 
give them the mysteries and bring them unto 
the light, for without the mysteries they cannot 
be brought thither. 

(352) " For this cause, therefore, I have 
hidden nothing, but I have cried Themys- 

o* teries are 

aloud, I have not separated out the foraiimen. 
sinners, but I have cried aloud, and have spoken 
to every man, unto sinners and unto the 
righteous, I have said, ' Seek that ye may find, 
knock that it may be opened unto you ; for every 



352 PISTIS SOPHIA. 

one that seeketh in truth, shall find, and to him 
that knocketh, it shall be opened.' For I have 
spoken unto all men, that they may seek out 
the mysteries of the kingdom of the light, which 
shall cleanse them and make them pure, that 
they may be brought unto the light. 

" For this cause, therefore, John the Baptist 
a prophecy prophesied concerning me, saying, 'I 
Baptist. indeed baptise you with water unto 
repentance and the remission of your sins. But 
he who cometh after me, is before me, whose 
fan is in his hand, and he shall purge his floor ; 
the chaff he shall burn with fire unquenchable, 
but the wheat he shall gather into his garner.' 
The power which was in John, [thus] prophesied 
concerning me, knowing that I should bring the 
mysteries into the world, to cleanse the sins of 
those sinners who should believe in me, and give 
ear unto me, that I might transform them into 
pure light and bring them unto the light." 

And when Jesus had thus spoken, Mary 
answered and said : " Again, Master, if men 
begin to seek, and come upon the doctrines of 
error, (353) how will they know whether they 
are thine or not ? " 

The saviour answered and said unto Mary : 
" I have said unto you aforetime, ' Be ye as 
wise money-changers,' that is to say, take ye 
what is good, but reject that which is evil. 



SECOND BOOK. 353 

" Now, therefore, say ye unto every one that 
seeketh the godhead, ' When the wind ^ he c / ite - 

o 7 rion of 

cometh from the north, ye know that orthodox y- 
there will be cold ; when the wind cometh from 
the south, ye know that there will be burning 
and heat.' 

" Now, therefore, say ye unto them, ' If 
[then] ye know the face of the heaven and of 
the earth from the winds, if any [then] shall 
come unto you, to preach unto you the godhead, 
be very certain that their words unite and 
couple with all the words which we have spoken 
unto you according to the witness of two or of 
three, and agree in the constitution of the air, and 
heavens, and cycles, and stars and constellations, 
and of the whole earth and all that is therein ' — 
say ye [then] unto them, ' All who come unto 
you, so that their words couple and unite with 
all the gnosis which hath been given unto you, 
receive ye them, they belong unto us.' This, 
then, is what ye shall say unto men, preaching 
unto them that they may keep themselves aloof 
from the doctrines of error. 

(354) " Now, therefore, for the sake of 

sinners have I torn myself asunder The Books 

and come into the world, to save ofIeou - 

them, and also because it is necessary that the 

righteous, who have never done evil, and have 

never committed sin, should find the mysteries 

23 



354 PISTIS SOPHIA. 

which are in the Books of Ieou, which I made 
Enoch write down in Paradise, when I spoke 
to him from the tree of knowledge, and from 
the tree of ]ife, and which I made him deposit 
in the rock of Ararad ; and I set Kalapatauroth, 
the ruler that is over Skemmut, on whose head 
is the foot of Ieou — the latter surroundeth all 
the seons and the fate [-sphere] — I set [then] 
this ruler to preserve the Books of Ieou from the 
flood, and [also] lest any of the rulers out of 
enmity should destroy them. Those [books] 
will I give unto you, when I have finished 
telling you the emanation of the pleroma." 

When, then, the saviour had thus spoken, 
Mary answered and said : " Master, what man 
is there in the world who hath not committed 
sin, who is entirely spotless of any transgression 1 ? 
For if one is pure, will not another also be pure, 
so as to find the mysteries which are in the 
Books of Ieou? I, indeed, say that no man in 
this world will be pure of sin, for if one is pure, 
then why should not another be pure also ? " 

The saviour answered and said unto Mary : 
" I tell you that there shall be found one in 
a thousand and two in ten thousand for the 
Few only consummation of the mystery of the 

will really J J 

compre- first mystery. (355) These things 

hendthe J J \ 1 & 

mysteries, will I tell unto you when I have fin- 
ished explaining the emanation of the pleroma. 



SECOND BOOK. 355 

For this cause, therefore, I have torn myself 
asunder and brought the mysteries into the 
world, for all are under sin, and all have need 
of the boon of the mysteries." 

Mary answered and said unto the saviour : 
" Master, had no soul entered into the light, 
before thou didst come into the region of the 
rulers and before thou didst come into the world?" 

The saviour answered and said unto Mary : 
" Amen, amen, I say unto you, before No soul 
I came into the world, no soul had te^edTnto 
entered into the light. But, now that b^fore S the 
I am come, I have opened the gates th^Sst^ 
of the light, I have thrown open the mystery ' 
ways that lead to the light ; and now, there- 
fore, he who acteth worthily of the mysteries, 
shall receive the mysteries, that he may enter 
into the light." 

And Mary answered again and said : " But, 
Master, I have heard it said that the prophets 
are entered into the light." 

The saviour answered and said unto Mary : 

" Amen, amen, I sav unto you, no None of 

the pro- 
prophet hath entered into the light, but phets had 

been in- 

the rulers of the aeons who spake to itiated. 
them out of the aeons, have given unto them the 
mysteries of the aeons. And when I went into 
the region of the aeons, I turned back Elias 
and despatched him into the body of John the 



356 PISTIS SOPHIA. 

Baptist, and the others also I turned back into 
righteous bodies, which will find the mysteries 
of the light, (356) and mount into the height 
and inherit the kingdom of light. 

" Unto Abraham himself, and Isaac, and 
Thepatri- Jacob, I have remitted all their sins 

archs nave 

not yet en- ano | their iniquities ; I gave them the 

tered into - 1 ° 

the light. mysteries of the light in the aeons, and 
placed them in the region of Iabraoth and of 
all the rulers who have repented, and when I 
ascend into the height, that moment when I 
shall enter into the light, I will take with me 
their souls into the light. 

"But, amen, I say unto you, Mary, he 
[Abraham] shall not enter into the light, before 
I shall have taken thy soul and those of thy 
brethren into the light. 

"As to the rest of the patriarchs and of the 
Of the souls righteous from the time of Adam unto 

of the right- ° 

eous from this present time who are in the aeons, 

Adam to x 

Jesus. an d all the orders of the aeons, when I 

shall ascend into the region of the aeons, the 
region of light will see that all are sent back 
into bodies which will be righteous, and find the 
mysteries of the light, and enter into and inherit 
the kingdom of the light." 

Mary answered and said : " Blessed are we 
before all men because of these great [truths] 
which thou hast revealed unto us." 



SECOND BOOK. 357 

The saviour answered and said unto Mary 
and all his disciples : "I will also reveal unto 
you all the grandeurs of the height, from the 
interior of the interiors to the exterior of the 
exteriors, (357) that ye may be perfect in every 
gnosis, and in every pleroma, in every height 
of the heights and every deep of the depths." 

And Mary answered and said to the saviour : 

" Now we know, Master, freely, The dis- 
ciples know 
surely, plainly, that thou hast brought of a surety 

it ^i • c i i • that J es us 

the keys ot the mysteries ot the king- is the 
dom of light which remit the sins of initiator. 
souls, that they may be cleansed, and be trans- 
formed into pure light and be brought unto the 
light." 



EXTRACT FROM THE BOOKS OF THE 
SAVIOUR. 

It came to pass, therefore, after they had cruci- 
The dis- fied Jesus, our Master, that he rose 
a boon of from the dead on the third day. And 
the disciples came together unto him 
and besought him, saying : " Master, have mercy 
upon us, for we have left father and mother, and 
the whole world, and have followed thee." 

Then Jesus stood by the sea of the Ocean, 

The prayer with his disciples, and made invocation 

o Jesus. w ith this prayer, saying : " Hear me, 

-\aV t- father, father of all fatherhood, boundless 

-^y . \ & SyA light : aeeioad iao adz dia psmother thernops 

r^f* \^\^ nopsither zagoure pagourS nethmomadth nepsio- 

- &^\*\ maoth marachachtha thobarrhabau tharnach- 

\P t> \^^^^ ac ^ an zorokothora ieoa sabaoth." 

^* y fc ' (358) And while Jesus was reciting this, 

VOlcJ^ ? he % Ttl~ Thomas, Andrew, James, and Simon, 

i>-j) mg of the ' ' ' 

disciples. the Canaanite, stood on the west, with 
their faces turned towards the east ; Philip and 
Bartholomew stood on the south, facing towards 
the north ; the rest of the disciples with all the 
women disciples stood behind Jesus. 



BOOKS OF THE SAVIOUR. 359 

But Jesus stood at the altar. And Jesus 
cried aloud, turning towards the four _, 

' ° The mter- 

angles of the world, together with his P retation of 

o ° the word 

disciples all clad in linen robes, saying : ia6 - 
" iao iao iao. This is the interpretation thereof : 
idta, The pleroma hath gone forth ; alpha, They 
shall return within ; omega, There shall be an 
end of ends." 

And when Jesus had thus spoken, he said : 
" iaphtha iaphtha mounaer moimaer J*e prayeth 

L *■ for a boon 

ermanou&r ermanouer. That is to say, t0 be g iven 

J to his dis- 

father of every fatherhood of the cipies. 
boundless [spaces], hear me because of my dis- 
ciples whom I have brought into thy presence, 
that they may believe in all the words of thy 
truth ; grant unto them all things for which I 
have cried unto thee, for 1 know the name of 
the father of the treasure of light." 

Yet again did Jesus, that is to say Aber- 
amentho, cry aloud, invoking the He com . 
name of the father of the treasure of Se^teof 
light, and saying: "Let all the ttZZ 
mysteries of the rulers, authorities, drawn - 
angels, archangels, and all the powers and all 
the works of the invisible gods, (359) Agram- 
machamareg and Barbelo Bdelle, withdraw them- 
selves, and roll themselves on to the right." 

And in that hour all the heavens moved to the 
west ; all the aeons, the spheres and their rulers 





■■-\ 

PISTIS SOPHIAS^ 

Liid all their pWers sped to the west to the left 

of the disk of the sun and the disk of the moon. 

And the disk of the sun was a vast dragon 

The figure whose tail was in its mouth, mounted 

of the disk 

of the sun. on se ven powers of the left, drawn by 
four powers which bore the likeness of white 
horses. 

But the car of the moon was like a ship, 
The figure whose helms were a male dragon and a 
of the dlSk female dragon, drawn by two white 
moon ' oxen. The figure of a babe was on 

the poop steering the dragons who seized the 
light from the rulers ; and at the prow was the 
face of a cat. 

And the whole world, with its mountains and 
seas, sped to the west to the left. 

And Jesus and his disciples remained in the 
Jesus and midst of an aerial region, in the paths 

the disci- ° x 

pies are f the way of the midst, which is below 

transported J 

to the ways the sphere. And they came to the first 

of the r ... 

midst. order, on the way which is in the 

midst. And Jesus halted in the atmosphere of 
that region with his disciples. 

The disciples said unto Jesus : " What is this 
region in which we are ? " 

(360) Jesus said unto them : " These are the 
Of the re- regions of the way of the midst. It 

pentant ° J 

and unre- hath come to pass, that the rulers of 

pentant L ^ _ — 

rulers. Adamas, being in sedition, have per- 



BOOKS OF THE SAVIOUR. 



361 



lb AaaXT Us\oL t^jo 



V 

/ / T 

I* 



sisted in congress and procreated rulers, and arch- 
angels, and angel s, and workmen a nd decans. [So] 
Ieou, the father of my father, came forth from the 
right, and bound them to the fate of the sphere. 

" For there are twelve aeons, Sabaoth Adamas 
ruling o ver six of them and his brother Iabraoth 
ruling over the remaining six. But Iabraoth and 
his rulers have believed in the mysteries of the 
light, and practising the mysteries of the light 
they have abandoned the mystery of congress. 
Whereas Sabaoth Adamas and his rulers have 
continued to practise [the mystery of] cgn^ress. C^^i^JL 

" And when Ieou, the father of my father, saw 
that Iabraoth had believed, he took him up with 
all the rulers that had believed with him. Re- 
ceiving [his soul] in the sphere, he brought him 
unto a pure atmosphere, near the light of the 
sun, between the regions of them of the midst 
and the regions of the invisible god. Thus he 
set him with the rulers that had believed. 

" But he took Sabaoth Adamas with his rulers, 
who had not practised the mysteries of the light, 
but had persisted in practising the mysteries of 
congress, and bound them to the sphere. 

" He bound eighteen hundred rulers in every 



t 



aeon, and set three hundred and sixty Of the 

ni pvfi T*o ni P*^ 

over them, (361) and [further] set five of the 
other great rulers to rule over the three the names 
hundred and sixty and all the other rulers regents. 






362 PISTIS SOPHIA. 

that are bound. The [five] they call in the 
world of human kind by these names : the first 
is called Kronos : the second, Ares: the third, 
* Hermes ; the fourth, Aphrodite ; the fifth, Zeus." 
And Jesus continued in his conversation and 
0fth ® said: "Hearken further, that I may 

powers that J 

ieou infused tell you their mystery. It came to pass, 
five regents, therefore, when Ieou had thus bound 
them, t hat he drew forth a mighty power from 
the great invisible, and bound it to him that 
is called Kronos ; and he drew another power 
X c Ro^** ou ^ °f Ip san tachounchainchou ch e6ch, who is one 
-\jJ<' of the three triple-powered gods, and bound it 

i \iiM rW0 ^° ^ r ^ s 5 an ^ ne drew a power out of Chain- 

choooch, who is also one of the three triple- 
powered gods, and bound it to Hermes ; and 
again he drew a power out of Pistis Sophia, 
daughter of Barbelo, and bound it to Aphrodite. 
" Moreover, reflecting that they had need of a 
ofthefunc- helm to steer the world and the seons 

tions of 

Zeus, the of the spheres, that they might not 

chief re- 
gent, wreck them through their iniquity, he 

ascended into the midst, and drew out a power 

aX*** from the little Sabaoth, the good, who is in the 

\' i^^j midst, and bound it to Zeus, for he is good^ so 

,^'l^y that he might direct them by his goodness. 

And he set the revolution of his order, (362) so 

that he passeth three months in each [of the 

remaining four aeons], establishing it, so that 



BOOKS OF THE SAVIOUR. 



363 



every ruler into which he cometh is freed from 
the evil of his iniquity. And he [Ieou] gave 
him [Zeus] two aeons for his habitation, near 
those of Hermes. 

" I have first told you the names of these five 
great rulers, which the men of the world The _ 
employ. Hearken further, I will now ^l™ me * 
tell you their incorruptible names also : re § ents - 
Orimouth is [the name] of Kronos: Mounichoua- 
phor, of Ares ; Tarpetanouph, of Hermes ; Chosi, 
of Aphrodite ; Chonbal, of Zeus. These are 
their incorruptible names." 

When the disciples had heard these things, 
they bowed down, and worshipped Jesus, saying : 
" Blessed are we beyond all men, for thou hast 
revealed unto us these mighty wonders." 

They continued further, and besought him, 
saying : " We beseech thee, reveal unto us why 
these ways exist." 

.And Mary came unto him, she bowed herself, 
and worshipped his feet, and kissed ]^J t £ ues " 
his hands, saying: "Yea, Master, Jesus on 

' - «/ o the ways of 

reveal unto us the need for the ways the midst - 
of the midst ; for we have heard thee say that 
they are set over great torments. How, then, 
Master, shall we go forth from them, or how 
shall we escape from them? (363) Or how do 
they seize hold of souls ? And how long are 
[souls] in their torments ? Have mercy upon 






VifC^*«--«^' 



364 PISTIS SOPHIA. 

us, Master and saviour, lest the receivers carry 
off our souls to the judgments of the ways of the 
midst, and lest we be condemned in their evil 
torments, that we, too, may inherit the light of 
thy father, and may not be wretched and starv- 
ing without thee." 

And when Mary had spoken these words in 
Ofthemys- tears, Jesus answered in great com- 
which passion and said unto them : "Of very 

give unto truth, my brethren and well-beloved, 
cipies. ye who have left father and mother 

for my name's sake, unto you will I give all the 
mysteries and every gnosis. 

" I will give unto you the mystery of the 
twelve seons of the rulers, their seals, _their 
numbers, and the manner of invocation to enter 
into their regions. 

" I will give unto you, moreover, th e mys- 
tery of the^thirteenth aeon, and the manner of 
invocation to enter into their regions ; I will 
give unto you their seals and their numbers. 

"And I will give unto you t he mystery of 
the baptism of them of__the midst, and the 
manner of invocation to enter into their regions ; 
and I will teach you their numbers and their seals. 

" And I will give unto you the baptism of them 
of the right, its numbers and its seals, and the 
manner of invocation to enter into its region. 

" And I will give unto you the great mystery 



BOOKS OF THE SAVIOUR. 365 

o f the treasure of Jjght? and the manner of 
invocation for entering therein. 

(364) "I will give unto you all the mysteries 
and every gnosis, that ye may be called the 
sons of the pleroma, perfect in every gnosis and 
every mystery. Blessed indeed are ye, beyond 
all men, who are on the earth, for the sons of 
light have come in your time." 

And Jesus continued in his conversation and 
said : "It came to pass, therefore, 2- t *tion° n " 
after these things, that the father of of the way 

° 7 of the 

my father — the same is Ieou — de- midst. 

4 

scended and took further three hundred and 
sixty rulers of the rulers of Adamas, who had 
not believed in the mystery of the light, and 
bound them in these aerial regions, in which 
we are now, below the sphere. He established, 
moreover, five great rulers over them, who are 
those who are in the way of the midst. 

" The first ruler of the way of the midst is 
called Paraplex. She is a ruler _of The regent 

r i r 1 i • l jJL x. of the first 

iemale lorm, whose hair reacnetn unto d^moniai 
her feet. Under her authority are ierarc y ' 
five and twenty archdaemons, which rule over 
other hosts of daemons. These daemons enter 
into men and make them rage and curse and 
slander ; and these also hurry off and ravish 
souls and cast them into the smoke of their 
darkness and their evil torments." 



366 PISTIS SOPHIA. 

(365) Mary said : " Shall I behave un- 
seemly in questioning thee ? Be not wroth 
with me searching out all things." 

Jesus said unto her : " Ask what thou wilt." 

Mary said unto him : " Master, reveal unto 
us how_ they hurry off and ravish souls, that 
my brethren also may know thereof." 

Jesus^ that is to say, Aberamentho, said : 
0i }Z n , " When the father of my father— the 

and Mel- J 

chisedec. same is Ieou — who is the providence 
of all the rulers and gods and powers, which 
are in the matter of the light of the treasure, 
and Zorok othor a Melchisedec, who is the legate 
for all the light-powers which are purified 
among the rulers, to bring them into the 
treasure of light — these two alone are the great 
lights, and their appointed task is to descend 
below among the rulers and purify them, and 
then Zorokothora Melchisedec taketh away the 
pure radiance of their light from them whom 
they have cleansed among the rulers, that they 
may bring it unto the treasure of light. 

" [This is done] when the number and time 
of their task come to pass for them to de- 
scend among the rulers and cast them down 
and constrain them, taking away their radiance 
from the rulers. 

" But when the time cometh for them [Ieou 
and Melchisedec] to cease from casting them 



BOOKS OF THE SAVIOUR. 367 

down and constraining them, and for them to 
return to the regions of the treasure of light, 
it cometh to pass, when they come unto the 
region of the midst, that Zorokothora Mel- 
chisedec beareth away the light-radiances and 
bringeth them unto the orate of them of the 
midst, (366) to carry them into the treasure of 
light. Ieou, also, withdraweth into the regions 
of them of the right, until the time of the 
number cometh for them again to descend. 

" Forthwith, then, the rulers rebel because of 
the wrath of their iniquity, and march How the 
against the light-powers [of the souls], ^stty 
because they [Ieou and Melchisedec] offsouls - 
are then no longer among them, and they hurry 
off [all] the souls they can harry and ravish, to 
destroy them in the smoke of their darkness and 
their evil fire. 

" Then it is that this power, the same Paraplex, 
with the daemons over which she rules, hurrieth 
off the souls of the passionate, blasphemers, and 
slanderers, that she may send them into the 
smoke of her darkness, and destroy them in her 
malignant fire, that they may begin to be un- 
done and dissolved. Thirty and three ^^f^ 
years and nine months do they pass ments. 
in the punishments of her regions, while she 
tormenteth them in the fire of her malignancy. 

"It cometh to pass after these years, when 



'^^•3 
1*^ 



368 PISTIS SOPHIA. 

the sphere of little Sabaoth, [that is to say] Zeus, 
Of the time revolveth so as to come into the first 
areTreed 118 adon °^ ^he s P nere > which is called in 
torments of the wor ^ tae ^ am °f Boubastis, that 



theirmiers. j s to sa y Aphrodite ; when, then, she 

\% [Aphrodite] shall have come into the seventh 

°oj^ house of the sphere, which is the Balance, Tit 

J. 7 ' L 

cometh to pass that] the veils between them of 
the right and them of the left are drawn aside, 
v;g$r and there glanceth forth from the height, among 

them of the right, the great Sabaoth, the good, 
(367) [lord] of the whole world and of all the 
sphere. But before he glanceth forth, he gazeth 
down on the regions of Paraplex, that they may 
be dissolved and perish, and that all the souls 
which are in her torments, may be brought forth 
and again led into the sphere, for they are 
perishing in the torments of Paraplex." 

He continued further in his conversation and 
The regent said: "The second order [of the five 

of tnp 

second dee- dsemonial rulers], called iEthiopic Ari- 

monial . _ , - -— .- , , , , 

hierarchy, outh, is a female ruler, entirely black ; 
and under her are fourteen [archjdaemons, 
ruling over other hosts of daemons. And these 
daemons, under the sway of iEthiopic Ariouth, 
are they who enter into strife-makers, to stir up 
wars, so that there may be slaughter ; who 
harden their hearts and inflame them for 
slaughter. 






? L^Liv^- 






BOOKS OF THE SAVIOUR. 369 

" And the souls, which this power hurrieth 
off and ravisheth, will pass one hun- ^ length 

L of their tor- 

clred and thirteen years in her regions, merits. 
while she torments them by the smoke of her 
darkness and her malignant fire, so that they 
are brought nigh unto destruction. 

" And then, when the sphere shall turn, and 
the little Sabaoth, the good, who is Of the time 

when souls j o<;L«cc4. 

called in the world Zeus, when he are freed , 

from their Ca. e^-U 

shall come to the fourth aeon of the torments. 
sphere, that is to say the Crab, and when 
Boubastis shall come, who is called in the world 
Aphrodite , when she shall come i nto the te nth 
aeon of the sphere, which i s called the Goat. 
(368) then~the veils which are between them 
of the left and them of the right, are drawn 
apart, that Ieou may gaze forth from the right, 
that the whole world may be troubled and con- 
fused, and all the aeons of the sphere ; and he 
will gaze on the habitations of iEthiopic Ariouth, 
so that her regions are dissolved and perish, and 
that all the souls which are in her torments may 
be restored to the sphere, for they are perishing 
in the smoke of her darkness and her malignant 
fire." 

He continued further in his conversation and 
said : "Of the third order, called The regent 
triple-faced Hekate, there are also ^gemoniai 1 
under her authority seven and twenty hierarch y- 



24 



370 PISTIS SOPHIA. 

[arch]daemons. . . . These are they who enter 
into men to cause them to commit perjury and 
speak lies, and covet what doth not belong to 
them. 

" The souls, then, which Hekate will hurry off 
T ]^ l ? n § th and ravish, she will hand over to the 

of their tor- ' 

ments. daemons under her [sway], that they 
may be tormented by the smoke of the darkness, 
and its malignant fire, that they may be mightily 
constrained by the daemons. One hundred and 
five years and six months do they spend in this 
region, chastised in its malignant torments, and 
they come nigh unto destruction and dissolu- 
tion. 

" After this, when the sphere shall revolve 
Of the time and the little Sabaoth, the good, shall 
are freed come, he of the midst, whom they call 
torments, in the world Zeus, when he shall come 
into the eighth aeon of the sphere, (369) called 
the Scorpion, and when Boubastis, whom they call 
Aphrodi te, shall come and enter in to the second 
aeon of the sphere called the Bull , [then] the 
veils which are between them of the right and 
them of the left are drawn aside, that Zoroko- 
thora JiMchisedec may look down from on high, 
and the world be thrown into confusion, and its 
mountains, and the aeons be troubled, that he 
may look down on all the regions of Hekate, 
that her regions may be dissolved and perish, 



BOOKS OF THE SAVIOUR. 371 

and that all the souls in her torments may be 
brought forth, and restored again to the spheres, 
for they are being undone in the fire of her 
torments." 

He continued further in his conversation and 
said : " The fourth order is called The regent 

TT • °* ^ ne 

lyphon, the assessor. He is a powerful fourth dse- 

monial 

ruler, having under his authority two hierarchy. 
and thirty daemons. These are they who enter 
into men and make them lust, and commit 
fornication and adultery, and be ever engaged 
in intercourse. The souls, then, which this 
ruler will take and ravish, pass one The length 

.of their 

hundred and twenty-eight years in his torments. 
region, while his daemons torment them with 
the smoke of the darkness and its malignant 
fire, so that they come nigh to dissolution and 
destruction. 

" But it cometh to pass, when the sphere 
turneth, and the little Sabaoth, the good, Of the time 

/ \ ■ n when souls 

(370) he oi the midst, whom they call are freed 
Zeus, cometh, when he shall have torments. 
entered into the ninth aeon of the sphere, called 
the Bowman, and Boubastis, whom they call 
in the world Aphrodite, shall have come into 
the third of the aeons of the sphere, called the 
Twins, that [then] the veils which are between 
them of the left and them of the right, are 
drawn aside, that Zarazaz, whom the rulers call 



372 PISTIS SOPHIA. 

Maskelli after the name of a powerful ruler of 
their own regions, may gaze down on the 
regions of the habitations of Typhon, the 
assessor, so that his regions may be dissolved 
and perish, and that all the souls which are in 
his torments may be brought forth, and again 
restored to the sphere, for they are being un- 
done in the smoke of his darkness and his 
malignant fire." 

Again he continued further in his conversation 
The regent an d sa ^ unto his disciples : " Of the 
dlmon?a f i th fifth order they call the ruler Iach- 
hierarchy. thanabas. He is a powerful ruler, having 
under him other hosts of daemons. These are 
they who enter into men and make them corrupt 
— treating the just with injustice, favouring the 
cause of sinners, taking money for a just judg- 
ment, and then upsetting it, forgetting the poor 
and needy, increasing the forgetfulness of their 
own souls, and of anything of which there is no 
profit [to be made] — (371) so that they should 
do nothing worthy of record in their lives, 
in order that when they have passed out of 
their bodies they may be hurried off bank- 
rupt. 

"The souls, then, which this ruler shall carry 
The length ff bankrupt, shall continue in his 

of their i ' 

torments, torments one hundred and fifty years 
and eight months, that he may destroy them by 



BOOKS OF THE SAVIOUK. 373 * i aO 

the smoke of his darkness and his malignant fire, /*■ L^^, <\ 
that they may be mightily constrained by the ^JiU^^l 
flames of his fire. t^Vc/l^^y * 

"And when the sphere turneth and there ^x^/^^/'^ ^ 
cometh the little Sabaoth, the good, Of the time <u„^^- ,.^3 

° when souls C 

whom they call in the world Zeus, are freed 2 t>*U~c / y~ 

J from their •] / ' ' 

when he cometh into the eleventh aeon torments. 5 Kt/ 3 "p" 

of the sphere, called the Waterer, and Boubastis . ; 

cometh into the fifth aeon of the sphere, called ' ^ 

the Lion, then the veils which are between them 

of the left and them of the right, are drawn 

aside, that the great Iao, the good, he of th e 

midst^ who presideth over the region of Iach- 

thanabas, may gaze forth, that his regions may 

be dissolved and perish, and that all the souls 

which are in his torments may be brought forth 

and again restored to the sphere, for they are 

perishing in his torments. 

" These then are the operations of the ways of 
the midst concerning which ye have questioned 
me." 

And when the disciples had heard this, they 
bowed down and adored him saying : The dis . 
" Save us, Master, have mercy upon seech Jesus 
us, that we may be preserved from ^ercyupon 
these malignant torments which are smners - 
prepared for sinners. (372) Woe unto them ! 
woe unto the children of men ! for they are like 
the blind feeling in the darkness, and seeing not. 



374 PISTIS SOPHIA. 

Have mercy upon us, Master, in the great 
blindness in which we are ; and have mercy 
upon the whole race of human kind, for they lie 
in wait for their souls, as lions for their prey, to 
tear them in pieces and make food for their tor- 
ments, because of the forgetfulness and ignorance 
in which they are. Have mercy, therefore, upon 
us, Master, our saviour, have mercy upon us, 
preserve us from this great stupor." 

Jesus said unto his disciples : " Have courage, 
Jesus en- ^ ear n0 ^j f° r y e are blessed ; nay, I 

his U Ss- eth wil1 make y° u lorcls over a11 these, 
Clples * and place them in subjection under 

your feet. Ye remember, that I have already 
said unto you before my crucifixion, ' I will give 
unto you the keys of the kingdom of the 
heavens.' Now again I say unto you, I will give 
them unto you." 

When, then, Jesus had thus spoken, he chanted 
Jesus and an invo cation in the g reat name, and 

hisdis- • -"""^ " e " 

cipies as- t ne regions of the ways of the midst 

cend ° J 

higher. were hidden from view, and Jesus and 
his disciples remained in an atmosphere of 
exceeding great light. 

Jesus said to his disciples : " Come unto me." 
He breath- ^nd they came unto him. He turned 

eth on their J ■ — 

e y es - towards the four^ angles of th e_world ; 

he uttered the gre at_ jiame over their heads, and 
blessed them and b reathed on their eyes^ 



BOOKS OF THE SAVIOUR. 375 

Jesus said unto them : " Look up, and mark 
what ye see ! " 

And they raised their eyes unto the height, 
(373) and s aw a gre at^Jight, exceed- Their eyes 
ingly brilliant, which no man in the are °P ened - 
world could describe. 

He said unto them a second time : " Look 
into the light, and mark what ye see ! ' 

They said : " We see fire and water , and wine 
and blood." 

Jesus, that is to say Aberamentho, said unto 
his disciples : " Amen, I say unto you, Jesus ex- 

plaineth 

I have brought nothing into the world the vision 

of fire and 

when I came, save this fire and water, water, and 

i • • Till t i i t wine and 

this wine and blood. 1 brought down blood. 
the water and fire from the region of the light 
of light, from the treasure of light ; I brought 
down the wine and the blood from the region of 
Barbelo. And shortly after my father sent 
unto me the holy breath in the form of a 
dove. 

" The fire, the water, and th e wine are for 
cleansi ng all the sins of the wo rld ; the blood 
I had as a sign of the body of human kind, 
and I received it in the region of Barbelo, the 
great power of the divine invisible ; while the 
breath draweth all souls and bringeth them unto 
the region of light. 



376 PISTIS SOPHIA. 

The same " For this cause have I said unto 

Gained ^ y 0U ' ' ^ am come ^° cas ^ & ie on ^ ne 

from for- ea rth ' ; that is to say, I am come to 

mer say- ' •> ' 

ings. purify the sins of the whole world with 

fire. 

" For this cause I said to the Samaritan 
woman, ' If thou hadst known of the gift of 
God, and who hath said unto thee, " Give me 
to drink," (374) thou wouldst have asked him 
to give thee living water, that thou mightest 
have had a fountain welling up in thee for life 
eternal.' 

" For this cause, also, I took a cup of wine, 
and blessed it, and gave it unto you, saying, 
' This is the blood of the covenant which shall 
be poured out for you, for the remission of 
your sins.' 

" For this cause, also, they pierced my side 
with a spear, and there came forth water and 
blood. 

" These are the mysteries of the light which 
remifc sins ; that is to say, these are the appella- 
tions and names of [these mysteries of] the 
light." 

It came to pass after this, that Jesus gave 
Jesus and ^ e command, " Let all the powers of 

his dis- L 

cipiesde- the left return to their regions." And 

scend to the ° 

earth. Jesus and his disciples were [once 

more] on the Mount of Galilee. And the dis- 



BOOKS OF THE SAVIOUR. 377 

ciples continued further and besought him : 
" How loner, then, will it be before thou shalt 
cause the sins and iniquities which we have com- 
mitted, to be remitted, that we may be worthy 
of the kingdom of thy father ? ' : 

And Jesus said unto them : " Amen, I say 
unto you, not only will I purify your j eS us pro- 
sins, but I will also make you worthy g i ve t hem 
of the kingdom of my father ; and I of^emis- 617 
will give unto you the mystery of the S10n ' 
remission of sins on the earth, so that he to 
whom ye shall remit on earth, shall be pardoned 
in the heavens, and he whom ye shall bind on 
earth, shall be bound in the heavens. I will 
give unto you the mystery of the kingdom of 
the heavens, that ye also may give it unto 



men." 



(375) And Jesus said : " Bring me some fire 
and vine branches." 

They brought them unto him. He set out w.^ \i+ " l^x 

the offering, placing two vessels of The mystic 1^-^^^,^ 

wine, the one on the right and the sacrament - ' ^ ^//^ 

other on the left thereof. The offe ring was 

set in front [of the vessels]. He placed a cup 

of water in front of the vessel of wine on the 

right, and a cup of water in front of the vessel 

of wine on the left. Between the cups he _set__ 

pieces of bread according to the number of the 

disciples. The cups were behind the bread. 





) 


S * 


D 







378 



PISTIS SOPHIA. 



Jesus stood before the offering and grouped 
his disciples behind him, all clad in linen gar- 
ments, holding in their hands the number of 
the name of the father of the treasure of light. 
The sacra- jj e cr i ec l aloud, saying : " Hear me, 

mental in- J ° 

vocation. father, father of all fatherhood, bound- 
less light ; iao iouo iao adi oia psinother 
ther 'opsin opsither nephthomaoth nephiomadth 
marachachtha marmarachtha ieanamenaman 
amanei of heaven israi hamen hamen soiibaibai 
appaap hamen hamen deraarai hapahou hamin 
hamSn sasarsartou hamen hamen koukiamin 
miai hamSn hamen ia'i iai touap hamSn hamin 
hamen hamen mainmari marie marei hamen 
hamen hamen. 

" Hear me, father, father of all fatherhood. 
(376) I invoke you also, ye who remit sins and 
purify iniquities. Remit the sins of the souls of 
these my disciples who have followed me, and 
purge their iniquities ; make them fit to be 
reckoned in the kingdom of my father, the 
father of the treasure of light, for they have 
followed me and kept my commandments. 

" Now, therefore, father, father of all father- 
hood, let them approach who remit sins ; for 
these are their names : siphirepsnichieu zenei 
berimou sochabricher euthari nanai dieisbal- 
mdrich meunipos chirie entair mouthiour smour 
peucher oouschous minionor isochobortha. 



BOOKS OF THE SAVIOUR. 379 

" Hear me, I invoke you, remit the sins of 
these souls, and blot out their offences. Let 
them be fit to be counted in the kingdom of my 
father, the father of the treasure of light. 

" For I know the great powers and invoke 
them : auer bebro athroni eoureph eone souphen 
knitousochredph mauonhi mnenor souoni chdche- 
tedph chdcheetedph memdch anemph. 

" Eemit the sins of these souls, blot out their 
offences, both those which they have committed 
knowingly, and those they have committed un- 
knowingly, and those which they have committed 
in fornication and adultery even unto this day, 
remit them unto them, and make them fit to 
be counted in the kingdom of my father, and 
worthy to receive of this offering. 

" Holy father, my father, if then thou hast 
heard me, (377) if thou hast remitted the sins 
of these souls, and blotted out their offences, 
and made them fit to be reckoned in thy king- 
dom, give unto me the sign in this offering." f\ 

And the sign of which Jesus spake, was .« 

given. 

Jesus said unto his disciples : " Rejoice and 
be glad, for your sins are remitted, The rite 1S 

° J ' consum- 

your offences blotted out, and ye have mated - 
been numbered in the kingdom of my father." 

And when he had thus spoken, the disciples 
rejoiced with great joy. 



380 PISTIS SOPHIA. 

Jesus said unto them : "This is the rite and 
Directions this is the mystery which ye shall 
futu°re h use celebrate for them who believe in you. 
of the nte. jf there ]j e no deceit in them, if they 
hearken unto you in every good thing, their 
sins and their offences shall be blotted out 
up to the very day on which ye shall have 
celebrated for them this mystery. But hide ye 
this mystery, give it not unto every man, but 
unto him Tonly] who shall do all things which I 
have said unto you in my commandments. 

" This then is the mystery of the reality of the 
baptism of them whose sins shall be remitted 
and their offences blotted out. This is the 
baptism of the first offering, which leadeth to 
the region of truth and into the region of light." 

After this the disciples again said unto him : 
Of three "Master, reveal unto us the mystery 

other great J J 

rites. f the light of thy father, for we have 

heard thee say, ' There is a baptism of incense ; 
there is a baptism of the holy breath of the 
light ; and there is a spiritual chrism ; (378) 
these bring souls into the treasure of light.' 
Reveal unto us, therefore, their mystery, that 
we also may inherit the kingdom of thy father." 
Jesus said unto them : "As to these mys- 
P. f P 16 . , teries which ye seek after, there is no 

highest of J 

ail mys- mystery which is higher than them. 

tenes and j j o 

of the great They will bring your souls into the 



name. 



BOOKS OF THE SAVIOUE. 381 

liofht of lights, into the regions of truth and 
righteousness, into the region of the holy of all 
holies, into the region where there is neither 
female nor male, nor form in that region, but 
only light, unceasing, ineffable. No mystery is 
higher than these mysteries which ye seek 
after, save only the mystery of the seven voices Z v _j u ^ c^o 
and their nine and forty powers and numbers; a, *lm.A« 
the name which is higher than them all, the v> Jt -*-s ~~ i ~ , 
name which sums up all their names, all their TjUz* ^v^u^ZT** 
lights and all their powers. * ^^V^Urs ?<^-c~- 

" If, then, a man knoweth that n ame, when \^M^^j . 

he shall have passed from the body °i the . 

r J emcacy of 

of matter, no smoke, no darkness, n o that name. 
authority, no ruler of th e sphere of the fate, 
no angel, no archangel, no power, shall be able to 
hold back the soul that knoweth that name ; 
but when it shall have passed out of the world, 
if it uttereth that name to the fire, it is 
quenched and the darkness retireth. 

(379) " If it uttereth it to the daemons and 
the receivers of the outer darkness, to their 
rulers, their authorities, or their powers, they 
shall all be destroyed, so that their flames con- 
sume [them], and they shall cry aloud, ' Thou 
art holy, thou art holy, most holy of all holies.' 

" And if a man uttereth that name to the 
receivers of the malignant torments, to their 
authorities and all their powers, and also to 



382 PISTIS SOPHIA. 

Barb elo, to the invisib le deity and the three 
triple-powered gods^ the instant he shall utter 
that name in those regions, they shall all fall 
on their faces, and be dissolved and perish, and 
cry aloud, ' light of lights, that are in the 
boundless lights, remember us also and purify 
us. 

When Jesus had finished speaking these 
words, all the disciples cried aloud, with great 
sobs, saying : 



The pun- m order that they may chastise it for 
h^that° f s ^ x more months and eight days, and 
curseth. then bring it up into the way of the 
midst, that each of the rulers of the way of the 
midst may chastise it in his torments for six 
more months and eight days, and then bring it 
unto_J^hj3_ri^^ who judgeth the good 

and_the evil, that she may judge it. And when 
the sphere shall turn, she will hand it over to 
her receivers, that they may cast it into the 
aeons of the sphere. And the workmen __ of_ the 
sphere will cast it into the_JjLkfi~ffiidaLis_b£low 
the_sphere, so that this [lake] becometh a seeth- 
ing fire and eateth into it, (380) until it hath 
mightily purified it. 

" Then cometh Ialuham, the receiver of 
Sabaoth Adamas, who giveth the draught of 



BOOKS OF THE SAVIOUR. 



383 



oblivion unto the souls, to bring a draught full 
of the water of oblivion and give it unto the 
soul, that it may drink, and forget every place 
and every region through which it hath passed, 
so that it be cast into a body which shall live 
out its time in constant sorrow. 

" This is the punishment of him that curseth." 

Mary continued further and said : " Again, 

Master, as to the man that persisteth in slander^ 

when he passeth out of the body, whither shall 

he go, and what will be his punishment ? " 

Jesus said : " When the time [marked] by the lvz.</W^ , lu ^~ 



Lr 



),U i/'Lfui*^^ 






sphere cometh for a man that persisteth 0f the 

in calumny to pass out of the body, ^entofthe 

Abiout and Charmon, the receivers of slanderer - 

Ariel, come to draw that soul out of the body, 

and for thre e day s tra vel round w ith i t in- ^„ Z^^Z, I**** 

stru tting it concerning the creatures of the £ « ^ l£T 'Iajul*^ 

wo rld. 

" Then they ta ke it below into Amenti unto 
Ariel, that he may c hastise it in his torments 
eleven months and one and twenty days. 

" And then they bring it into chaos unto 
Ialdabaoth and his nine and forty daemons, that 
each of his daemons may assail it for eleven u^U « « d^ *pr^" > 
more months and one and twenty days, scourging ^--^k" ^ <~ _™^ 
it with whips 01 smoke. ^^V k ^ 

" And then they cast it into rivers of smoke «-\ U~> Wi b --/r.^ 
(381) and boiling seas of fire, to chastise it l^vXC; i/u^- U 

! ^w ii 



Vt-t 






<^2r 



384 PISTIS SOPHIA. 

therein for eleven more months and one and 
twenty days. 

" After that, they carry it into the way of the 
midst, that each of the rulers who are in the 
way of the midst, may chastise it in his tor- 
ments for eleven months and one and twenty 
days. 

" After that, they take it unto the virgin of 
light, who judgeth the righteous and sinners, 
that she may judge it, and, when the sphere 
turneth, hand it over to her receivers, who will 
cast it into the aeons of the sphere, and the 
workmen of the sphere will carry it into the 
lake below the sphere, so that this [lake] 
becometh a seething fire and eateth into it until 
it hath mightily purified it. 

"And then Ialuham, the receiver of Sabaoth 
Adamas, bringeth a draught of oblivion, that it 
may drink it and forget every place and every 
region through which it hath passed, so that it 
may be put into another body which shall pass 
all its time in affliction. 

" This is the punishment of the slanderer." 
Mary said : " Woe, woe, unto sinners ! " 
And Salome spake and said : " Jesus, 
Master, [in the case of] a murderer, who hath 
committed no other sin but that of murder, when 
he shall pass from the body, what will be his 
punishment ? " 



BOOKS OF THE SAVIOUR. 385 

Jesus answered and said : (382) " [In the 

case of] a murderer, who hath commit- The punish- 
ment of the 
ted no other sin but that of murder, murderer. 

when the time is fulfilled by the sphere for him 

to pass out of the body, the receivers of Ialda- 

baoth come to lead his soul out of the body, 

and bind it by the feet to a great daemon with 

the face of a horse, to gallop round with it three 

days in the world. 

" And then it is carried into the regions of 
ice and snow, to be there chastised for three 
years and six months. 

" And then it is brought into chaos unto 
Ialdabaoth and his forty and nine daemons, that 
each of his daemons may scourge it for another 
three years and six months. 

" After that it is brought into the chaos unto 
Persephone, to be punished in her torments 
another three years and six months. 

" After that it is brought into the way of the 
midst, that each of the rulers of the midst may 
punish it in the torments of its regions another 
three years and six months. 

" After that it is brought unto the virgin of 

light, who judgeth the righteous and sinners, 

and, when the sphere turneth, she ordereth it 

to be cast into the outer darkness, until the 

darkness of the midst shall be removed, so that 

it may cease to exist and be dissolved. 

25 



386 PISTIS SOPHIA. 

" This is the punishment of murderers." 
Peter pro- Peter said : " Master, let the women 

against the COme to an end ° f their questions, 

women. ( 383 ) t h at we a i so may question thee." 

Jesus said unto Mary and the [other] women : 
" Give place to your brethren, that they also 
may question." 

Peter answered and said : " Again, Master, 
[in the case of] a thief, that stealeth secretly, 
and persisteth in his sin, when he passeth out 
of the body, what is his punishment ? " 

Jesus said : "[In the case of] such a man, when 
The punish- his time shall be accomplished by the 
the thief. sphere, the receivers of Adonis come 
after him, to lead his soul out of the body, and 
travel round with it three days instructing it in 
the creatures of the world. 

" Then it is carried below into Amenti unto 
Ariel, that he may chastise it in his torments 
three months, eight days and two hours. 

" Then it is brought into chaos unto Ialda- 
baoth and his nine and forty daemons, in order 
that each of his dgemons may chastise it for 
another three months, eight days and two hours. 

" After that, it is brought into the way of the 
midst, that each of the rulers of the way of the 
midst may chastise it with the smoke of his 
darkness and his malignant fire for another 
three months, eight days and two hours. 



BOOKS OF THE SAVIOUR. 387 

" After that, it is brought unto the virgin of 
light, who judgeth the righteous and the sinners, 
that she may judge it, and, when the sphere 
turneth, she handeth it over unto her receivers 
that they may cast it into the seons of the 
sphere, and bring it unto the lake below the 
sphere, so that this [lake] becometh a seething 
fire, which eateth into it, (384) until it is 
mightily purified. 

" Then cometh Ialuham, the receiver of Saba- 
6th Adamas, to bring it the draught of oblivion, 
and give it unto the soul, that it may drink 
thereof and forget every place and every region 
through which it hath passed, and be cast into 
a body lame, halt and blind. 

"This is the punishment of the thief." 

Andrew spake and said : " [In the case of] 
one proud and contemptuous, when he shall 
have passed out of the body, what shall be 
done unto him ? " 

Jesus said : " In the case of such a man, 
when his time is accomplished by the Thepunish- 
sphere, the receivers of Ariel come JSSemJta! 
after him to lead out his soul, and ous * 
travel round the world with it for three days, 
instructing it in the creatures of the world. 

" Then it is brought below into Amenti unto 
Ariel, that it may be chastised in his torments 
for twenty months. 



388 PISTIS SOPHIA. 

" After that, it is brought into the chaos of 
Ialdabaoth and his nine and forty daemons, and 
he and his daemons, each of them, chastise it 
another twenty months. 

"After that, it is carried into the way of the 
midst, that each of the rulers of the way of 
the midst may chastise it for another twenty 
months. 

" And after that, it is brought unto the virgin 
of light, that she may judge it, and, when the 
sphere turneth, she handeth it over to her re- 
ceivers to cast it into the aeons of the sphere, 
and the workmen of the sphere bring it unto 
the lake below the sphere, (385) so that this 
lake becometh a seething fire, which eateth 
into it, until it hath purified it. 

" And Ialuham, the receiver of Sabaoth 
Adamas, cometh to bring it the draught of 
oblivion and give it to the soul, that it may drink, 
and forget everything and every region into 
which it hath entered, and be cast into a body, 
lame and contemptible, that every one may 
ever despise it. 

" This is the punishment of the proud and 
contemptuous man." 

Thomas said : " [In the case of] a man that 
blasphemeth persistently, what is his punish- 
ment ? " 

Jesus said : " [In the case of] such a man 



BOOKS OF THE SAVIOUR. 389 

when his time is accomplished by the spheres, 
the receivers of laldabaoth come to Thepunish- 
bind him by the tongue to a great j^bias- 
horse-faced daemon, and travel round P hemer - 
with [that soul] through the world for three 
days, and punish him. 

" Then it is brought into the region of ice 
and snow, to be punished there for eleven years. 

"Then it is carried below into chaos unto 
laldabaoth and his nine and forty daemons, 
that each of his daemons may chastise it for 
another eleven years. 

" Then it is carried into the outer darkness, 
until the day when the great dragon-faced ruler 
(386) who encircleth the darkness, shall be 
judged. And that soul becometh hard frozen, 
it perisheth and is dissolved. 

" This is the punishment of the blasphemer." 

Bartholomew said : " [In the case of] a man 
that lieth with a man, what is his punishment ? 

Jesus said : " [In the case of] the Thepunish- 
man that lieth with a man, and the JJ^that 
man with wdiom he lieth, their sentence hathmte . r ; 

' course with 

is the same as that of the blasphemer. males - 
" When the time is fulfilled by the sphere, 

the receivers of laldabaoth come to find their 

souls, that he and his daemons may torment 

them for eleven years. 

" Then they are carried into the rivers of fire 



390 PISTIS SOPHIA. 

and seas of seething pitch, full of pig-faced 
daemons that eat into them, and . . . them in 
the rivers of fire another eleven years. 

" Then they are carried into the outer dark- 
ness until the day of judgment when the great 
darkness shall be judged ; and then they shall 
be dissolved and perish." 
j Thomas said : " We have heard that there are 

I k^ >U v» men on tne ear th wno take the sperm of men and %&~ ' 
WY> \~^\^P5 "the flux of women, and mix them with lentils* i^^T 
xj^ - K p^ and eat them, saying, (387) ' We believe in Esau^^^* 
°\^o^ ^ ^ and Jacob.' Surely this is an unseemly deed?"^tU£T 
^^\ ^ v ^j^^ Then was Jesus wroth with the world and 




The punish- sa ^ un to Thomas : " Amen, I say, this 

h ^ ^) foul ^ct 8, of sm * s more heinous than all sins and 

^^s^X^ sorcery ' a11 iniquities. [As for] men of that 

i*** '*- \t~* 9 kind, they shall be instantly taken into the 

.» ^y [^^ outer darkness, nor shall they ever be brought 

u^ i^^ mT" back to the sphere, but they shall be destroyed, 

^^^^L-A^ U>°* they shall perish in the outer darkness, in the 

Y^\> * r X ^K~ region where there is no mercy and no light, but 

K^ j£* \\^®~' weeping and gnashing of teeth. And every 

^% & <A sou l that shall be [thus] carried into the darkness, 

iyjt ^Z' v<- shall never again return, but shall perish and be 

L v^^^^J dissolved." 

v+jj****?^ Va^ John answered [and said] : " Again, [in the 

A/^y^ case of] a man who hath committed no sin, but 

w^^ f wno na ^ n done righteousness persistently, with- 

./sA^'^r out finding the mysteries, so as to be able to 



BOOKS OF THE SAVTOUE. 391 

pass through the rulers, when he shall pass out 
of the body, what will be clone unto him ? " 

Jesus said : [In the case of] such a man, 
when his time is accomplished by the of the after- 
sphere, the receivers of Chainchoooch, f the 
who is one of the three triple-powered monwho 
gods, come to find his soul, to lead teenSS* (Art** 

forth his soul with joy and gladness, tiated " 0* 

and travel round with it three days, instructing?^) \ 
it in the creations of the world with joy and( 
gladness. 

" Then they bring it below into Amenti to 
instruct it in the punishments that are in 
Amenti ; they do not chastise it therein, but 
merely instruct it concerning them. The heat 
from the fire delayeth it only a little. 

(388) " Then it is carried into the way of the 
midst, to be instructed in the punishments of 
the ways of the midst ; the heat from the fire 
delaying it a little. 

"Then it is brought unto the virgin of Uffht, 
that she may judge it, and set it near the little 
Sabaoth, the good, him of the midst, until the 
sphere turneth, and Zeus and Aphrodite come 
before the virgin of light, while Kronos and 
Ares are behind her. 

" Then she taketh the soul of that righteous 
person to entrust it to her receivers, for them to 
cast into the seons of the sphere, and for the 



392 PISTIS SOPHIA. 

workmen of the sphere to bring it into a lake 

below the sphere, so that this [lake] may become 

a seething fire, and eat into it until it be 

mightily purified. 

Then cometh Ialuham, the receiver of Sabaoth 

Adam as, who giveth the draught of oblivion unto 

the souls ; he bringeth the draught of oblivion and 

giveth it unto it, that it may forget everything 

and every region through which it hath passed. 

" Then there cometh a receiver of the little 

The cup of Sabaoth, the good, him of the midst ; 
wisdom. | ie bringeth a CU p f u }} f intuition and 

wisdom, and also prudence, and giveth it to 
the soul, casteth the soul into a body which 
will not be able to fall asleep or forget because 
of the cup of prudence which hath been given 
unto it, (389) but will be ever pure in heart 
and seeking after the mysteries of light, until 
it hath found them, by order of the virgin of 
light, in order [that that soul] may inherit the 
light for ever." 

Mary said : "Again, [in the case of a man] 
who hath committed all [these] sins and all 
[these] iniquities, will he suffer all these punish- 
ments together ? " 
A ? a V Jesus answered : " Yea, he shall 

sunereth 

for each suffer them ; if he have committed 

separate 

sin - three sins, he shall suffer three punish- 

ments. 



BOOKS OF THE SAVIOUR. 393 

John said : " Again, [in the case ofj a man 
who hath committed every sin and every in- 
iquity, but at last hath found the mysteries of 
light, can he be saved ? ' ; 

Jesus said : " Such a man, who hath com- 
mitted every sin and every iniquity, E r ^ c ^ e of 
and hath found the mysteries of light, sinners, if 

J he repent, 

and hath performed them and accom- shall in- 

1 hent the 

plished them, and hath not fallen away kingdom. 
and committed sin [again], he shall inherit the 
treasure of light." 

Jesus said unto his disciples : " When the 
sphere shall turn and Kronos and f the time 
Ares shall come behind the virgin of j^g"" 8 
light, and Zeus and Aphrodite shall t b h ^° w f ho 
come before her, circling in their own themys- d 
seons, the veils of the virgin shall be teries - 
drawn aside. In that hour she shall be filled 
with joy seeing these two stars of light before 
her, and every soul which at that time she shall 
cast into the cycle of the aeons of the sphere, 
to descend into the world, (390) shall be 
righteous and good, and shall find the mysteries 
of light in that birth, and even if it have to 
return to birth again, it shall find the mysteries 
of light. 

" But if Ares and Kronos are before the virgin, 
and Zeus and Aphrodite behind her, so that she 

doth not see them, then every soul which she 

25* 



394 PISTIS SOPHIA. 

casteth into the creatures of the sphere at that 
time, shall be evil and wrathful and incapable of 
finding the mysteries of light." 

Jesus spake these words unto his disciples in 
the midst of Amenti ; the disciples cried aloud 
Thedis- with sobs saying: "Woe, woe unto 
seech Jesus smners > on whom the indifference and 
to have forgetfulness of the rulers lie heavily, 

mercy upon o J > 

them. until they pass out of the body to 

suffer these torments ! Have mercy upon us, 
have mercy upon us, son of holiness, that we 
may be saved from these torments and these 
judgments which are prepared for sinners, for 
we also have sinned, Master, our light." 



. . . the righteous. They went forth three by 
The preach- three to the four points of heaven ; they 
apostles. preached the gospel of the kingdom in 
the whole world, the Christ being active with 
them in the words of confirmation and the signs 
and wonders which accompanied them. And 
thus was known the kingdom of God in all the 
land and in all the world of Israel, [and this king- 
dom] is a testimony for all the nations which are 
from the east even unto the west. 

THE END. 



WORKS BY THE SAME AUTHOR. 



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cloth, 6s. 6d. net ; paper, 5s. net. 



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In Preparation. 

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The Upanishads. Volume I. 

Containing a Translation of the Isha, Kena, Katha, Prashna 
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